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I Iohn 5. 14. And this is the assurance which wee have in him, that if we aske any thing according to his will, he heareth us.
I John 5. 14. And this is the assurance which we have in him, that if we ask any thing according to his will, he hears us.
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THe scope of the holy Apostle in this chapter, is to set forth some of those principall priviledges we have by Iesus Christ. One maine and principall (which is the greatest of all the rest) is that through him we have eternall life;
THe scope of the holy Apostle in this chapter, is to Set forth Some of those principal privileges we have by Iesus christ. One main and principal (which is the greatest of all the rest) is that through him we have Eternal life;
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And therefore (saith he) know this, that when you have the Sonne once, you have life: in the 12. ver.
And Therefore (Says he) know this, that when you have the Son once, you have life: in the 12. ver.
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He that hath the Sonne hath life, and he that hath not the Sonne hath not life. He that hath the Son hath life, and he that hath not the Son hath not life.
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Therefore (saith he) have I written this Epistle to you for this purpose, that you might consider well what gaine you have by Christ Iesus:
Therefore (Says he) have I written this Epistle to you for this purpose, that you might Consider well what gain you have by christ Iesus:
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These things have I written, (saith hee) in the verses before this that I have now read unto you, to you that beleeve in the Name of the Sonne of God, that you may know that you have eternall life. These things have I written, (Says he) in the Verses before this that I have now read unto you, to you that believe in the Name of the Son of God, that you may know that you have Eternal life.
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After this he names another great priviledge, that wee have by Christ; mentioned in this verse, that I have now read unto you.
After this he names Another great privilege, that we have by christ; mentioned in this verse, that I have now read unto you.
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This (saith he) is the assurance we have in him, that whatsoever wee aske according to his will, hee heareth us. This (Says he) is the assurance we have in him, that whatsoever we ask according to his will, he hears us.
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This is the second great priviledge we have by Christ, we shall be heard in all our requests:
This is the second great privilege we have by christ, we shall be herd in all our requests:
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it is no more but aske and have, put up what petition you will, if you be in Christ once, you have this assurance, that hee heareth you:
it is no more but ask and have, put up what petition you will, if you be in christ once, you have this assurance, that he hears you:
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but he delivers it with this condition, you must first be in him:
but he delivers it with this condition, you must First be in him:
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We have this assurance in him (saith he) that if we aske any thing, according to his will, he heareth vs. So that you see, here are two plaine poynts lying evidently before us.We have this assurance in him (Says he) that if we ask any thing, according to his will, he hears us So that you see, Here Are two plain points lying evidently before us.
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1 That except a man be in Christ, he must not, hee ought not to apply to himselfe any of these spirituall priviledges, that wee have by him:
1 That except a man be in christ, he must not, he ought not to apply to himself any of these spiritual privileges, that we have by him:
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if we be in Christ, this and all other are ours;
if we be in christ, this and all other Are ours;
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if you be in Christ (saith he) then you have this assurance, for wee have that assurance in him.
if you be in christ (Says he) then you have this assurance, for we have that assurance in him.
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The second point that the verse affords us, is, 2 That whosoever is in Christ, whatsoever he askes he shall have it.
The second point that the verse affords us, is, 2 That whosoever is in christ, whatsoever he asks he shall have it.
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Now my full intention was, onely to have handled that which is mainely aimed at in the verse (for the other you see is but touched by the way) which is this great priviledge that belongs to all Christians, that whatsoever they aske in prayer according to the will of God, they shall bee heard in it:
Now my full intention was, only to have handled that which is mainly aimed At in the verse (for the other you see is but touched by the Way) which is this great privilege that belongs to all Christians, that whatsoever they ask in prayer according to the will of God, they shall be herd in it:
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But because I understand you had a Sacrament appointed for this day, I have altered a little that course;
But Because I understand you had a Sacrament appointed for this day, I have altered a little that course;
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the hearing of that hath somewhat diverted mee, and caused mee at this time to pitch upon the other point which I named to you;
the hearing of that hath somewhat diverted me, and caused me At this time to pitch upon the other point which I nam to you;
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That except a man be in Christ, be ought not to apply any priviledge to himselfe; That except a man be in christ, be ought not to apply any privilege to himself;
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if hee be, I say, all belongs to him. if he be, I say, all belongs to him.
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When you come to receive the Sacrament, it is a very great priviledge to meddle with those holy mysteries, to have those simboles given to you of the love and favour of God in Christ;
When you come to receive the Sacrament, it is a very great privilege to meddle with those holy Mysteres, to have those simboles given to you of the love and favour of God in christ;
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but yet you must remember this, that except you be in Christ, you have nothing to doe with him,
but yet you must Remember this, that except you be in christ, you have nothing to do with him,
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and therefore it is a fitte and necessary point for this season.
and Therefore it is a fit and necessary point for this season.
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For when the Apostle would give directions to the Corinth. what they should doe, to prepare themselves to the Sacrament, that they may be worthy receivers;
For when the Apostle would give directions to the Corinth. what they should do, to prepare themselves to the Sacrament, that they may be worthy Receivers;
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hee gives it in this short precept:
he gives it in this short precept:
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Let every man (saith he) examine himselfe, and so let him eate this bread and drinke this cup. Let every man (Says he) examine himself, and so let him eat this bred and drink this cup.
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Now what is a man to examine himselfe of? Surely every one that comes to the Lords Table, is to examine himselfe concerning these two things.
Now what is a man to examine himself of? Surely every one that comes to the lords Table, is to examine himself Concerning these two things.
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1 Whether he bee in Christ, and so whether he hath any right at all to come neere to him in that holy ordinance.
1 Whither he be in christ, and so whither he hath any right At all to come near to him in that holy Ordinance.
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2 Though he be in Christ, yet he must examine himselfe, whether hee bee particularly prepared, quickned, and fitted;
2 Though he be in christ, yet he must examine himself, whither he be particularly prepared, quickened, and fitted;
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whether his heart bee put into such a trance of grace, or fashioned so as it ought to bee,
whither his heart be put into such a trance of grace, or fashioned so as it ought to be,
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when hee comes to the immediate performance of such a duty as that is.
when he comes to the immediate performance of such a duty as that is.
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Now because I handle this point, but onely for this particular occasion, I will not enter into such a manner of handling of it,
Now Because I handle this point, but only for this particular occasion, I will not enter into such a manner of handling of it,
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as I was wont to doe at other times, but onely take up so much of it as may serve for the present occasion;
as I was wont to do At other times, but only take up so much of it as may serve for the present occasion;
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Therefore because I say this to you:
Therefore Because I say this to you:
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That except a man bee in Christ, hee ought not to take any priviledge to himselfe:
That except a man be in christ, he ought not to take any privilege to himself:
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wee will, First exhort every man to consider whether hee be in Christ:
we will, First exhort every man to Consider whither he be in christ:
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for this is the present question which any mans heart would aske, when hee heares this propounded;
for this is the present question which any men heart would ask, when he hears this propounded;
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Why, if all the priviledges bee suspended upon my being in Christ, my maine businesse is to examine whether I be in Christ or no.
Why, if all the privileges be suspended upon my being in christ, my main business is to examine whither I be in christ or no.
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Now because a man may bee in Christ and yet be suspended by some interveniall sinne, by some indisposition of minde and heart, that may grow on him, from the actuall injoying of the present fruit and benefit of that priviledge which belongs to him Therefore we will first give you rules to examine your selves whether you be in Christ or no.
Now Because a man may be in christ and yet be suspended by Some interveniall sin, by Some indisposition of mind and heart, that may grow on him, from the actual enjoying of the present fruit and benefit of that privilege which belongs to him Therefore we will First give you rules to examine your selves whither you be in christ or no.
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It is very usefull to all that now are to receive, or at any other time;
It is very useful to all that now Are to receive, or At any other time;
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its usefull you know too, not onely upon such an occasion as this, but upon all occasions;
its useful you know too, not only upon such an occasion as this, but upon all occasions;
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and therefore a point, (though peculiarly belonging to this time being taken up for preparation for the Sacrament) which we may the more boldly venture upon,
and Therefore a point, (though peculiarly belonging to this time being taken up for preparation for the Sacrament) which we may the more boldly venture upon,
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and you ought to attend it more diligently.
and you ought to attend it more diligently.
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I will give you but these two maine notes or rules by which you shall try it.
I will give you but these two main notes or rules by which you shall try it.
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Whosoever is in Christ, there must passe a double act:
Whosoever is in christ, there must pass a double act:
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one on our part, another on Christs part, My beloved is mine, and I am his;
one on our part, Another on Christ part, My Beloved is mine, and I am his;
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wee take Christ and Christ takes us; wheresoever you find these two acts, such a man is in Christ:
we take christ and christ Takes us; wheresoever you find these two acts, such a man is in christ:
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There must be an act of our part, something the heart and mind of a man must doe to take Christ.
There must be an act of our part, something the heart and mind of a man must do to take christ.
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Secondly the Lord sends and puts forth something of his, he doth put forth an act of the Holy Spirit, whereby he comprehends and takes us.
Secondly the Lord sends and puts forth something of his, he does put forth an act of the Holy Spirit, whereby he comprehends and Takes us.
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Now if thou finde in thy selfe these two things; First, that thy heart hath exercised that act of taking the Lord Iesus;
Now if thou find in thy self these two things; First, that thy heart hath exercised that act of taking the Lord Iesus;
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Secondly, that he hath sent forth a vertue and put forth an act of his to take and to comprehend thee;
Secondly, that he hath sent forth a virtue and put forth an act of his to take and to comprehend thee;
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then certainely thou art in Christ; and if it be so, all the priviledges belong to thee;
then Certainly thou art in christ; and if it be so, all the privileges belong to thee;
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if not, thou hast nothing to doe with this holy Sacrament.
if not, thou hast nothing to do with this holy Sacrament.
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Now for the cleare discerning of that act which is on our part, you must consider these things. 1 Whether you make Christ your chiefest Excellencie. 2 Whether you make him your chiefest Treasure. 3 Whether you make him you chiefest Ioy and Delight. 4 Whether hee bee your chiefest Refuge to whom your hearts retire on all occasions. 5 Whether you set him up in your hearts for the chiefest Commander.
Now for the clear discerning of that act which is on our part, you must Consider these things. 1 Whither you make christ your chiefest Excellency. 2 Whither you make him your chiefest Treasure. 3 Whither you make him you chiefest Joy and Delight. 4 Whither he be your chiefest Refuge to whom your hearts retire on all occasions. 5 Whither you Set him up in your hearts for the chiefest Commander.
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My Beloved, if you finde all this done by you, then out of doubt, Christ belongs to you;
My beloved, if you find all this done by you, then out of doubt, christ belongs to you;
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They are all severall, but they meet in one center, and serve together to make up one rule of triall, to know whether you have tooke Christ to you or no;
They Are all several, but they meet in one centre, and serve together to make up one Rule of trial, to know whither you have took christ to you or not;
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and I will handle them all distinctly as I have named them to you.
and I will handle them all distinctly as I have nam them to you.
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1 Therefore consider whether Christ be thy chiefest Excellency; for it is naturall to every man to seeke some excellency or other.
1 Therefore Consider whither christ be thy chiefest Excellency; for it is natural to every man to seek Some excellency or other.
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Indeed beasts, so they may have that which is necessary for the life and service of nature, it is enough for them;
Indeed beasts, so they may have that which is necessary for the life and service of nature, it is enough for them;
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and it may be it is enough for all brutish men, whose soules are buried in their bodyes that are but sepulchers of men, in whom that spectacle of excellency which is rationall, belonging to a man, is quenched in sensuality.
and it may be it is enough for all brutish men, whose Souls Are buried in their bodies that Are but sepulchers of men, in whom that spectacle of excellency which is rational, belonging to a man, is quenched in sensuality.
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These men, it may be, seeke no excellency at all, but so they may live in pleasures,
These men, it may be, seek no excellency At all, but so they may live in pleasures,
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so they may have that which belongs to their bodies, and to this present life, it is enough for them.
so they may have that which belongs to their bodies, and to this present life, it is enough for them.
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But a man who hath any thing of a man in him, as hee is a man, considered in these higher parts of his soule, his mind and his will; hee seekes another excellency sutable to these parts:
But a man who hath any thing of a man in him, as he is a man, considered in these higher parts of his soul, his mind and his will; he seeks Another excellency suitable to these parts:
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hee serves a higher, a more spirituall immateriall substance, such as the soule is;
he serves a higher, a more spiritual immaterial substance, such as the soul is;
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and according as mens mindes are of divers fashions, so they are in a way of seeking severall excellencies for themselves,
and according as men's minds Are of diverse fashions, so they Are in a Way of seeking several excellencies for themselves,
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yet according to their different ages.
yet according to their different ages.
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Children delight in childish things, and so doe men likewise, from whom this childishnesse is worne;
Children delight in childish things, and so do men likewise, from whom this childishness is worn;
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yet according to their severall fashion and understanding, so they seeke a severall excellency. Some seeke learning, knowledge and excellency in their profession;
yet according to their several fashion and understanding, so they seek a several excellency. some seek learning, knowledge and excellency in their profession;
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this is the excellency they would have â–ª Some seeke great places of authority and command,
this is the excellency they would have â–ª some seek great places of Authority and command,
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and if they had their wish, that is, the excellency they would have; Some seeke the favour of the Prince:
and if they had their wish, that is, the excellency they would have; some seek the favour of the Prince:
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Some to have a great estate, that men may say, hee is worth so much, he hath such Lordships, such faire houses, & lands belonging to him;
some to have a great estate, that men may say, he is worth so much, he hath such Lordship's, such fair houses, & Lands belonging to him;
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if he had the excellencie he desires, these he would have. Every man in his owne kinde, according as mens understandings are stronger or weaker;
if he had the excellency he Desires, these he would have. Every man in his own kind, according as men's understandings Are Stronger or Weaker;
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according to their different education, as it hath beene more noble, and ingenious; according to the severall companyes they keepe, where they finde such and such things magnified;
according to their different education, as it hath been more noble, and ingenious; according to the several companies they keep, where they find such and such things magnified;
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according to the severall ages they live in; (As wee say something is in request is one age, in one company, something in another) I say according to these severall occasions,
according to the several ages they live in; (As we say something is in request is one age, in one company, something in Another) I say according to these several occasions,
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so every man seekes a severall excellency to himselfe.
so every man seeks a several excellency to himself.
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Now consider what is the excellency thy heart desires, above all thing else, whether it bee Iesus Christ; to be in him; to excell in grace;
Now Consider what is the excellency thy heart Desires, above all thing Else, whither it be Iesus christ; to be in him; to excel in grace;
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to have a new draught of Gods Image in thy soule; or whether some such thing as I have named:
to have a new draught of God's Image in thy soul; or whither Some such thing as I have nam:
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Consider what is the proper vertue thou wouldest have thy soule to excell in, for there are severall vertues;
Consider what is the proper virtue thou Wouldst have thy soul to excel in, for there Are several Virtues;
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every thing hath some vertue or other which is proper to it; as the vertue of a knife is to cut well;
every thing hath Some virtue or other which is proper to it; as the virtue of a knife is to Cut well;
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the vertue of a horse to goe well; the vertue of a souldier to fight well;
the virtue of a horse to go well; the virtue of a soldier to fight well;
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and the vertue of a Christian to be a holy man; to bee holy, gracious, and unblameable in his conversation.
and the virtue of a Christian to be a holy man; to be holy, gracious, and unblameable in his Conversation.
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Now what is the proper excellency thy heart aymes at:
Now what is the proper excellency thy heart aims At:
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what is that thou esteemest thy vertue, that if thou wert put to thy choyse that thou mightest have a wish granted thee, thou wouldest most desire? whether wouldest thou desire this;
what is that thou esteemest thy virtue, that if thou Wertenberg put to thy choice that thou Mightest have a wish granted thee, thou Wouldst most desire? whither Wouldst thou desire this;
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to excell in grace and holinesse, to have thy sinfull lusts mortifyed, to have thy heart put into a holy frame of grace? or whether, (if thou wouldest deale impartially with thy selfe) is it not some other excellency that thy heart runnes upon? that thy thoughts and affections are most set upon? Consider when thou lookest upon others, what seemes most gracious in thy sight, by what thou doest most value the excellency of another man;
to excel in grace and holiness, to have thy sinful Lustiest mortified, to have thy heart put into a holy frame of grace? or whither, (if thou Wouldst deal impartially with thy self) is it not Some other excellency that thy heart runs upon? that thy thoughts and affections Are most Set upon? Consider when thou Lookest upon Others, what seems most gracious in thy sighed, by what thou dost most valve the excellency of Another man;
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for it is likely thou so esteemest thy selfe also: Consider therefore I say what thou measurest thy selfe and others by;
for it is likely thou so esteemest thy self also: Consider Therefore I say what thou measurest thy self and Others by;
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A man that is in Christ, sets so much by himselfe, and by every man as he is in Gods booke:
A man that is in christ, sets so much by himself, and by every man as he is in God's book:
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as you see, men are rated, and their wealth esteemed according as they are in the Kings bookes.
as you see, men Are rated, and their wealth esteemed according as they Are in the Kings books.
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See what thy heart saith to this, whether thou settest so much by thy selfe and by every man else,
See what thy heart Says to this, whither thou settest so much by thy self and by every man Else,
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as he is in Gods favour; as he hath the eminency of grace and holinesse above others;
as he is in God's favour; as he hath the eminency of grace and holiness above Others;
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or whether it bee something else by which thou ratest thy selfe and others:
or whither it be something Else by which thou ratest thy self and Others:
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Consider what is that outward Badge, that Livery, that Cognizance thou desirest to weare, which thou wouldest boast of among men:
Consider what is that outward Badge, that Livery, that Cognizance thou Desirest to wear, which thou Wouldst boast of among men:
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you shall see it in Paul, (saith he) When I come amongst you, I doe not regard the excellencie of naturall wisedome;
you shall see it in Paul, (Says he) When I come among you, I do not regard the excellency of natural Wisdom;
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I care not to come with that; The time was when I prized it, as you prize it now;
I care not to come with that; The time was when I prized it, as you prize it now;
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but now (saith hee) it is another excellency which I seeke, which I desire to weare (as it were) When I come amongst you, to preach the Gospell, (saith hee) I care for nothing else, I care not to bee thought to know any else,
but now (Says he) it is Another excellency which I seek, which I desire to wear (as it were) When I come among you, to preach the Gospel, (Says he) I care for nothing Else, I care not to be Thought to know any Else,
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than Christ crucifyed: Consider with thy selfe now what thou wouldst have most eminent in thee, in the eyes and eares of men, that which thou wouldest weare in the view of all the world;
than christ Crucified: Consider with thy self now what thou Wouldst have most eminent in thee, in the eyes and ears of men, that which thou Wouldst wear in the view of all the world;
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whether it be the Livery of Christ;
whither it be the Livery of christ;
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to professe the feare of God, to excell in grace and holynes, though the world disgrace, despise and hate thee for it;
to profess the Fear of God, to excel in grace and holiness, though the world disgrace, despise and hate thee for it;
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Is this that thy heart desires? If so, its a signe thou seekest Christ for thy excellency.
Is this that thy heart Desires? If so, its a Signen thou Seekest christ for thy excellency.
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Consider likewise what it is that thou esteemest thy chiefest wisedome;
Consider likewise what it is that thou esteemest thy chiefest Wisdom;
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for it is the disposition of men before they bee in Christ, before they have experience of the wayes of God,
for it is the disposition of men before they be in christ, before they have experience of the ways of God,
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before they be regenerate, when they look upon those wayes in others, they reckon them folly, they are foolishnesse to every naturall man:
before they be regenerate, when they look upon those ways in Others, they reckon them folly, they Are foolishness to every natural man:
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but when they are once in Christ, then they are wisdome unto them, that is, they reckon him the wisest man that excels most in these foolish courses, as before they deemed them.
but when they Are once in christ, then they Are Wisdom unto them, that is, they reckon him the Wisest man that excels most in these foolish courses, as before they deemed them.
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It is the Lords expression, Deu. 4. 6. This shall bee your wisdome before all people, to keepe my Lawes and Commandements.
It is the lords expression, Deu. 4. 6. This shall be your Wisdom before all people, to keep my Laws and commandments.
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Consider now what is that thou reckonest thy chiefest wisedome, before all people;
Consider now what is that thou reckonest thy chiefest Wisdom, before all people;
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whether that which before thou thinkedst folly and weaknesse, and hadd'st a disposition in thy heart to contemne and scorne? whether now settest thou it at a higher price,
whither that which before thou thinkedst folly and weakness, and Hadst a disposition in thy heart to contemn and scorn? whither now settest thou it At a higher price,
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and dost in truth thinke it thy wisedome, and art willing that all the world should know that thou thinkest so? By this you shall finde whether you make Christ your excellency by considering whether your hearts goe this way or no, to seeke a vertue in the excellencies of Iesus Christ,
and dost in truth think it thy Wisdom, and art willing that all the world should know that thou Thinkest so? By this you shall find whither you make christ your excellency by considering whither your hearts go this Way or no, to seek a virtue in the excellencies of Iesus christ,
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and so shew them forth to others; by examining whether this be thy cheifest wish, that thou mayest bee a Christian;
and so show them forth to Others; by examining whither this be thy chiefest wish, that thou Mayest be a Christian;
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that thou mayest bee found in Christ;
that thou Mayest be found in christ;
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that thou mayest be able to say as Paul said, I reckon all other things as drosse, as base and vile things;
that thou Mayest be able to say as Paul said, I reckon all other things as dross, as base and vile things;
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onely to bee found in Christ, to be cloathed in his righteousnesse, to excell in the graces of his Spirit;only to be found in christ, to be clothed in his righteousness, to excel in the graces of his Spirit;
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this onely I prize as most excellent, and most worthy: And this is the first.
this only I prize as most excellent, and most worthy: And this is the First.
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2 Secondly, consider what is thy chiefest Treasure, for you see Hee that had gotten the field, hee gave all that heehad for it,
2 Secondly, Consider what is thy chiefest Treasure, for you see He that had got the field, he gave all that heehad for it,
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and went away rejoycing, for hee reckoned it his greatest treasure, and worth all the rest.and went away rejoicing, for he reckoned it his greatest treasure, and worth all the rest.
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It is certaine, whosoever hath taken Christ, doth so esteeme of him, hee reckons him to bee his chiefe treasure.
It is certain, whosoever hath taken christ, does so esteem of him, he reckons him to be his chief treasure.
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You will say, How shall I know it?
You will say, How shall I know it?
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Why, consider what men do with their treasure, for it is certaine (as I said before, of excellencie,
Why, Consider what men do with their treasure, for it is certain (as I said before, of excellency,
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so) every man hath some treasure or other;
so) every man hath Some treasure or other;
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The poorest man that is, hath a treasure, something that hee esteemes of, which hee makes account of.
The Poorest man that is, hath a treasure, something that he esteems of, which he makes account of.
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I aske not what thou art possest of, but what thou most esteemest? for treasures are as they are most esteemed of.
I ask not what thou art possessed of, but what thou most esteemest? for treasures Are as they Are most esteemed of.
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As wee say of jewels, the worth of them is according to mens fancies, according as they are esteemed,
As we say of Jewels, the worth of them is according to men's fancies, according as they Are esteemed,
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so it is with every mans treasure; One makes this thing his treasure, another that.
so it is with every men treasure; One makes this thing his treasure, Another that.
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Now (I say) consider what thou makest thy treasure, and you shall know what your treasure is, by these markes.
Now (I say) Consider what thou Makest thy treasure, and you shall know what your treasure is, by these marks.
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1 A man layes up his treasure in the safest place.
1 A man lays up his treasure in the Safest place.
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Then if Christ be thy treasure, thou wilt lay him up in the innermost parts of thy heart, he shall not dwell in thy tongue, he shall bee laid up in the closer of thy heart;
Then if christ be thy treasure, thou wilt lay him up in the innermost parts of thy heart, he shall not dwell in thy tongue, he shall be laid up in the closer of thy heart;
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hee shall not dwell in thy outward man, in thy understanding only, but hee shall bee laid up in thy inward part; (that is) he shall bee pitched upon the very bottome of thy heart,
he shall not dwell in thy outward man, in thy understanding only, but he shall be laid up in thy inward part; (that is) he shall be pitched upon the very bottom of thy heart,
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and there hee shall rest, there thou wilt entertaine him.
and there he shall rest, there thou wilt entertain him.
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2 Againe, what a mans treasure is that hee keepes with his greatest care, with the greatest warinesse and solicitude.
2 Again, what a men treasure is that he keeps with his greatest care, with the greatest wariness and solicitude.
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So wilt thou the Lord Iesus, when once thou layst him up in thy heart; thou wilt not be carefull for any thing, so much as to keepe him safe;
So wilt thou the Lord Iesus, when once thou layst him up in thy heart; thou wilt not be careful for any thing, so much as to keep him safe;
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that is, to keepe the assurance of his favour safe, to keepe him neere thee, and thy selfe neere unto him;
that is, to keep the assurance of his favour safe, to keep him near thee, and thy self near unto him;
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thy minde will be more carefull of this, more than of all things else:
thy mind will be more careful of this, more than of all things Else:
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Thou wilt then take heede of all things that may cause a distance betweene thee and him;
Thou wilt then take heed of all things that may cause a distance between thee and him;
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thou wilt then take heede of whatsoever may loose him, of whatsoever may make a separation betweene the Lord and thee;
thou wilt then take heed of whatsoever may lose him, of whatsoever may make a separation between the Lord and thee;
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thou wilt be more carefull for this, than any man is to keepe his wealth, or to keepe whatsoever it is that he makes his Treasure.
thou wilt be more careful for this, than any man is to keep his wealth, or to keep whatsoever it is that he makes his Treasure.
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3 Againe, whatsoever is thy treasure that thou wilt most esteeme, thou wilt set it at the highest rate above all things else.
3 Again, whatsoever is thy treasure that thou wilt most esteem, thou wilt Set it At the highest rate above all things Else.
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Before a man is in Christ there are many other things, which in truth, (howsoever hee pretend something else) hee prizeth at a higher rate than Christ;
Before a man is in christ there Are many other things, which in truth, (howsoever he pretend something Else) he prizeth At a higher rate than christ;
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Worldly vanities before hee is in Christ, seeme great things to him; but when he is in him once, he lookes upon them with another eye.
Worldly vanities before he is in christ, seem great things to him; but when he is in him once, he looks upon them with Another eye.
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My beloved, you know there was a time when God looked upon the creatures, and they were exceeding good, even all that are in the world;
My Beloved, you know there was a time when God looked upon the creatures, and they were exceeding good, even all that Are in the world;
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those things that men magnifie so much, I say, there was a time when they were exceeding good:
those things that men magnify so much, I say, there was a time when they were exceeding good:
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but sinne hath blowed upon them, it hath blasted the beauty and vigour of them,
but sin hath blowed upon them, it hath blasted the beauty and vigour of them,
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so that now when the Lord lookes upon them, this is the sentence that is pronounced of them, you know, in Eccl. 2. They are all vanity and vexation of spirit.
so that now when the Lord looks upon them, this is the sentence that is pronounced of them, you know, in Ecclesiastes 2. They Are all vanity and vexation of Spirit.
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Consider if thou be able to looke on all these things (even the best things the world hath) as things being but meere vanity;
Consider if thou be able to look on all these things (even the best things the world hath) as things being but mere vanity;
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things wherein the Lord sowed not mens happinesse, and therefore thou canst not thinke to reape it there.
things wherein the Lord sowed not men's happiness, and Therefore thou Canst not think to reap it there.
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If you marke but the expression the wise man useth in 1. Eccles. saith he; All things under the Sun are but vanity:
If you mark but the expression the wise man uses in 1. Eccles. Says he; All things under the Sun Are but vanity:
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now there is a reason conteined in these words why they are but vanitie, for waters you know they ascend not higher than the fountaine,
now there is a reason contained in these words why they Are but vanity, for waters you know they ascend not higher than the fountain,
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and they carry not any thing higher than their owne ascent;
and they carry not any thing higher than their own ascent;
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so all the creatures that bee in the world, they be but under the Sunne, therefore they cannot ascend to that happinesse which is above the Sunne,
so all the creatures that be in the world, they be but under the Sun, Therefore they cannot ascend to that happiness which is above the Sun,
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nor carry you to that condition which is above; for happinesse is above the Sunne, laid up in Heaven.
nor carry you to that condition which is above; for happiness is above the Sun, laid up in Heaven.
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Therefore saith he, all things under the Sunne if they bee considered to make a man happy, they are but vanity:
Therefore Says he, all things under the Sun if they be considered to make a man happy, they Are but vanity:
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Now consider whether thy judgement be so of them or no, whether it bee conformable to the holy Ghost, whether thou hast this conceit of all other things,
Now Consider whither thy judgement be so of them or not, whither it be conformable to the holy Ghost, whither thou hast this conceit of all other things,
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but the quite contrary conceit of Iesus Christ;
but the quite contrary conceit of Iesus christ;
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whether thou canst thinke of him, as of one that is most excellent and thy chiefest treasure,
whither thou Canst think of him, as of one that is most excellent and thy chiefest treasure,
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as one that is farre beyond all these, as one upon whom thy heart is pitched,
as one that is Far beyond all these, as one upon whom thy heart is pitched,
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as one in whom thy happinesse is conteined.
as one in whom thy happiness is contained.
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4 Againe, a mans treasure is that which he will bee at any cost to get, hee will bee at any paines to attaine it.
4 Again, a men treasure is that which he will be At any cost to get, he will be At any pains to attain it.
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It is that, on which his heart is bestowed, and his affections are occupied about.
It is that, on which his heart is bestowed, and his affections Are occupied about.
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Is it so with thee when thou commest to Christ Iesus? art thou willing to bee at more cost and paines to get him,
Is it so with thee when thou Comest to christ Iesus? art thou willing to be At more cost and pains to get him,
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than any thing besides? Is thy heart and affections more bestowed upon him? For where a mans treasureis, there his heart is.
than any thing beside? Is thy heart and affections more bestowed upon him? For where a men treasureis, there his heart is.
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I doe not aske whether thou bestowest more time upon the matters of grace, than the duties of thy calling;
I do not ask whither thou bestowest more time upon the matters of grace, than the duties of thy calling;
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but, whether thou dost them with more intention, whether thou bestowest thy time and paynes upon them,
but, whither thou dost them with more intention, whither thou bestowest thy time and pains upon them,
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as upon that which thou reckonest thy treasure, farre exceeding all other?
as upon that which thou reckonest thy treasure, Far exceeding all other?
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5 Fiftly, consider whether thou art willing to part with any thing rather than with Christ Iesus:
5 Fifty, Consider whither thou art willing to part with any thing rather than with christ Iesus:
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for whatsoever is a mans treasure, you know a man will part with any thing rather than it.
for whatsoever is a men treasure, you know a man will part with any thing rather than it.
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Is it so with thee? hadst thou rather part with any thing than with Christ? than to part with a good conscience;
Is it so with thee? Hadst thou rather part with any thing than with christ? than to part with a good conscience;
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with the graces of the Spirit, or with any thing that tends to holinesse to build thee up further in the worke of Gods grace? I say, consider whether thy heart bee willing to part with any thing rather than with Christ;
with the graces of the Spirit, or with any thing that tends to holiness to built thee up further in the work of God's grace? I say, Consider whither thy heart be willing to part with any thing rather than with christ;
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for you shall find this, that Sathan and the world will cheapen Christ, and when they come to bidding, they will bid well.
for you shall find this, that Sathan and the world will cheapen christ, and when they come to bidding, they will bid well.
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Consider whether thy heart can give a peremptory answer to the world, and say thus; I will not sell Christ, I will not sell a good conscience for any thing;
Consider whither thy heart can give a peremptory answer to the world, and say thus; I will not fell christ, I will not fell a good conscience for any thing;
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yea when Satan and the world bid highest, and tell thee as he did Christ, that hee will give thee all the riches,
yea when Satan and the world bid highest, and tell thee as he did christ, that he will give thee all the riches,
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and all the glory in the world, if you will part with Christ; and all the glory in the world, if you will part with christ;
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consider whether thy heart be ready to deny whatsoever hee offers to thee, (as he will bee sure to offer that which will be most sutable to thy disposition) whether thy heart hath taken this resolution to it selfe;
Consider whither thy heart be ready to deny whatsoever he offers to thee, (as he will be sure to offer that which will be most suitable to thy disposition) whither thy heart hath taken this resolution to it self;
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Christ is my chiefest treasure, I will part with all therefore, I will part with liberty, with life, with goods, with credit, with pleasures, with profits, with whatsoever is neere and deare unto me, rather than I will part with the Lord Iesus.
christ is my chiefest treasure, I will part with all Therefore, I will part with liberty, with life, with goods, with credit, with pleasures, with profits, with whatsoever is near and deer unto me, rather than I will part with the Lord Iesus.
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If this be thy hearts resolution and minde, then Christ is thy chiefe treasure, that's the second thing.
If this be thy hearts resolution and mind, then christ is thy chief treasure, that's the second thing.
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3 Thirdly, consider what is thy cheife joy and delight, what is thy life; (I put them together,
3 Thirdly, Consider what is thy chief joy and delight, what is thy life; (I put them together,
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for that which is a mans chiefe joy indeed, is his life.) For wee know life is nothing else but that joy that the heart hath, whereby it is nourished and fed as it were;
for that which is a men chief joy indeed, is his life.) For we know life is nothing Else but that joy that the heart hath, whereby it is nourished and fed as it were;
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for life is not to have body and soule joyned together, to bee a living man, in that sence we usually take life;
for life is not to have body and soul joined together, to be a living man, in that sense we usually take life;
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for if that were life, then those in hell should not bee said to dye the death,
for if that were life, then those in hell should not be said to die the death,
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for you know in hell there is a conjunction of soule and body, and yet men are not said to live there;
for you know in hell there is a conjunction of soul and body, and yet men Are not said to live there;
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for it is death which is the punishment of sinne;
for it is death which is the punishment of sin;
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and indeed you shall finde that there is something a mans heart cleaves unto, wherein hee rejoyceth, which is the same with his life.
and indeed you shall find that there is something a men heart cleaves unto, wherein he Rejoiceth, which is the same with his life.
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Therefore looke as the Soule enlivens the body, so the conjunction of the present things which he reckons his joy, that is, his life, enliven his soule, he cannot live without them.
Therefore look as the Soul enlivens the body, so the conjunction of the present things which he reckons his joy, that is, his life, enliven his soul, he cannot live without them.
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Now if Christ bee thy chiefe joy, thou wilt finde this, that thou canst not live without him,
Now if christ be thy chief joy, thou wilt find this, that thou Canst not live without him,
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as men are wont to say of their delights; Such a man cannot live without such a thing;
as men Are wont to say of their delights; Such a man cannot live without such a thing;
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so it is true of every man that hath taken Christ, he is not able to live without him.
so it is true of every man that hath taken christ, he is not able to live without him.
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This life is no life, and therefore if there be but a separation betweene thee and Christ,
This life is no life, and Therefore if there be but a separation between thee and christ,
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if a mans conscience bee as it were clouded for a time, hee findes no rest, hee doth as the Spouse in the Canticles; She seekes from one place to another,
if a men conscience be as it were clouded for a time, he finds no rest, he does as the Spouse in the Canticles; She seeks from one place to Another,
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and gives her selfe no rest, till she finde him; and why? because it was he whom her soule loved. and gives her self no rest, till she find him; and why? Because it was he whom her soul loved.
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So you shall finde, Beloved, whatsoever it is that your soules love, whatsoever you make your chiefe joy, you will take no rest,
So you shall find, beloved, whatsoever it is that your Souls love, whatsoever you make your chief joy, you will take no rest,
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but as farre as you love and enjoy it.
but as Far as you love and enjoy it.
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Therefore for the finding of this, whether Christ be thy life and thy chiefe joy, consider what it is that thy thoughts feed upon;
Therefore for the finding of this, whither christ be thy life and thy chief joy, Consider what it is that thy thoughts feed upon;
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every wicked man, every man that is out of Christ, there is something that his thoughts feed upon, some things there are in contemplation of which the soule so laceth it selfe;
every wicked man, every man that is out of christ, there is something that his thoughts feed upon, Some things there Are in contemplation of which the soul so laceth it self;
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some pleasures that are past, present, or to come;
Some pleasures that Are past, present, or to come;
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the very thinking of these are the greatest ioy of his heart, he roules them under his tongue;
the very thinking of these Are the greatest joy of his heart, he rolls them under his tongue;
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even as a Servant that hath got some dainty bit out of his Masters presence,
even as a Servant that hath god Some dainty bit out of his Masters presence,
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and eates it in a corner, so the soule of a man hath out of Christ some secret, some stolen, some unlawfull delights, that it feeds upon and delights in:
and eats it in a corner, so the soul of a man hath out of christ Some secret, Some stolen, Some unlawful delights, that it feeds upon and delights in:
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Consider therefore well with thy selfe, what breakfast thy morning thoughs have (that I may so say) what breakefast they have every morning, what is that Pabulum, that food of thy soule, wherewith thy thoughts and affections are nourished and refreshed from day to day;
Consider Therefore well with thy self, what breakfast thy morning thoughs have (that I may so say) what breakfast they have every morning, what is that Pabulum, that food of thy soul, wherewith thy thoughts and affections Are nourished and refreshed from day to day;
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whether it be some carnall pleasure, some reflecting on thy state, upon thy wealth, upon thy friends,
whither it be Some carnal pleasure, Some reflecting on thy state, upon thy wealth, upon thy Friends,
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or whether it be on Christ.
or whither it be on christ.
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See (as David exercised it) whether be they thy songs in the night time? All carnall men have something past whereby they comfort themselves, something present whereby they cheare up their hearts, something to come, something in hope.
See (as David exercised it) whither be they thy songs in the night time? All carnal men have something past whereby they Comfort themselves, something present whereby they cheer up their hearts, something to come, something in hope.
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So every man that is in Christ, hee hath the comforts of the spirit, the meditation of the priviledges that he hath in Christ, the hope of Gods favour;
So every man that is in christ, he hath the comforts of the Spirit, the meditation of the privileges that he hath in christ, the hope of God's favour;
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These are his appointed food, these are the things that his soule feedes on in secret;
These Are his appointed food, these Are the things that his soul feeds on in secret;
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yea the very workes that he doth, that seemes to be the hardest part of a Christians life, the very workes that hee doth in serving the Lord from day to day,
yea the very works that he does, that seems to be the Hardest part of a Christians life, the very works that he does in serving the Lord from day to day,
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even that is his meate and his drinke;
even that is his meat and his drink;
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that is, it is as sweet and acceptable to his soule, as meate and drinke is to the hunger and thirst of his body:
that is, it is as sweet and acceptable to his soul, as meat and drink is to the hunger and thirst of his body:
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Now consider with thy selfe whether it be so with thee; whether that which is thy continuall feast, without which thou canst not live, bee Christ;
Now Consider with thy self whither it be so with thee; whither that which is thy continual feast, without which thou Canst not live, be christ;
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or the assurance thou hast, that he is thine and thou art his; whether it bee the priviledges thou hast in him;
or the assurance thou hast, that he is thine and thou art his; whither it be the privileges thou hast in him;
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and the things that belong to the kingdome of God; See whether these be thy life, the things without which thou couldst not live;
and the things that belong to the Kingdom of God; See whither these be thy life, the things without which thou Couldst not live;
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or whether it bee some thing else, some stollen delights, some unlawfull pleasures, some thing else that thy soule and affections are set upon.
or whither it be Some thing Else, Some stolen delights, Some unlawful pleasures, Some thing Else that thy soul and affections Are Set upon.
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This is the next thing by which thou maiest try thy selfe whether thou belong to Christ or no, to consider whether he bee thy chiefe joy,
This is the next thing by which thou Mayest try thy self whither thou belong to christ or not, to Consider whither he be thy chief joy,
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whether thy soule bee most filled and satisfyed with him. And this is the third thing. 4 The fourth is;
whither thy soul be most filled and satisfied with him. And this is the third thing. 4 The fourth is;
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to know whether he be thy chiefe Refuge; If thou bee one that hath tooke him and received him, I say, he is thy chiefe refuge.
to know whither he be thy chief Refuge; If thou be one that hath took him and received him, I say, he is thy chief refuge.
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For every man hath some refuge, some castle or other to which his soule retires in all difficult and doubtfull cases, by reason of that indigency;
For every man hath Some refuge, Some castle or other to which his soul retires in all difficult and doubtful cases, by reason of that indigency;
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that insufficiency to which the nature of man is subject.
that insufficiency to which the nature of man is Subject.
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There is something that hee must have to leane vnto, (marke it) for mankinde is like that generation which the Wiseman speakes of:
There is something that he must have to lean unto, (mark it) for mankind is like that generation which the Wiseman speaks of:
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You know it is sayd of the Connyes, they are a generation not strong, and what then,
You know it is said of the Connies, they Are a generation not strong, and what then,
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and therefore they have their burrowes to hide themselves in.
and Therefore they have their burrows to hide themselves in.
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I say such is the generation of mankinde, he is a weake creature, a generation not strong,
I say such is the generation of mankind, he is a weak creature, a generation not strong,
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therefore there is something that he must leane to, something out of himselfe, some sufficiencie besides himselfe, some strong hold, some refuge every man hath;
Therefore there is something that he must lean to, something out of himself, Some sufficiency beside himself, Some strong hold, Some refuge every man hath;
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I say every man hath some refuge or other, whither he thinkes his soule may goe,
I say every man hath Some refuge or other, whither he thinks his soul may go,
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and there hee may have succour in cases daungerous and in troubles.
and there he may have succour in cases dangerous and in Troubles.
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Now consider what is thy refuge, whither thy heart runnes in all such cases, to what wing, to what strong hold:
Now Consider what is thy refuge, whither thy heart runs in all such cases, to what wing, to what strong hold:
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In dangerous cases, you see every creature hath some refuge or other, The Child runnes to his Mother.
In dangerous cases, you see every creature hath Some refuge or other, The Child runs to his Mother.
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The Chickens runne to the henne, The Fox to his earth, the Connyes to their burrowes;
The Chickens run to the hen, The Fox to his earth, the Connies to their burrows;
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so every creature to their severall corners and receptacles proper to them:
so every creature to their several corners and receptacles proper to them:
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I say so it is with every man, so hath every one of you to whom I speake, there is somewhat that is a secret refuge to which your hearts fly.
I say so it is with every man, so hath every one of you to whom I speak, there is somewhat that is a secret refuge to which your hearts fly.
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Now consider whether that be Christ or somewhat else.
Now Consider whither that be christ or somewhat Else.
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A covetous man (or rather a man of this word) he hath wealth for his strong hold, in which his heart comforts it selfe;
A covetous man (or rather a man of this word) he hath wealth for his strong hold, in which his heart comforts it self;
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well, saith he, what change of time soever come, yet I have an estate to hold me up;
well, Says he, what change of time soever come, yet I have an estate to hold me up;
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and when he is ill spoken of abroad, yet hee applaudes himselfe with that hee hath at home;
and when he is ill spoken of abroad, yet he applauds himself with that he hath At home;
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The Courtiers, they have the Princes favour, that is their refuge wherein they comfort themselues;
The Courtiers, they have the Princes favour, that is their refuge wherein they Comfort themselves;
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Those that are given to Company they haue good fellowes, such as they, that are their companions,
Those that Are given to Company they have good Fellows, such as they, that Are their Sodales,
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and so long as they speake well of them, they care not who speake ill of them;
and so long as they speak well of them, they care not who speak ill of them;
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Some haue a refuge of this kind, some of another, every man hath his refuge.
some have a refuge of this kind, Some of Another, every man hath his refuge.
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If you will looke into the Scriptures, you shall see Davids refuge, in any distresse, vpon any occasion;
If you will look into the Scriptures, you shall see Davids refuge, in any distress, upon any occasion;
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At Ziglag he comforteth himselfe in the Lord, his hart did fly to him, as the chickens fly to the henne, there he comforted himselfe, there he shrowded himselfe, there he encouraged himselfe in the Lord.
At Ziklag he comforts himself in the Lord, his heart did fly to him, as the chickens fly to the hen, there he comforted himself, there he shrouded himself, there he encouraged himself in the Lord.
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When he fled from his sonne Absolon, was not the Lord his refuge? Yet (saith hee) Hee is my buckler and my strong hold, Psalm 3, which was made vpon that occasion.
When he fled from his son Absalom, was not the Lord his refuge? Yet (Says he) He is my buckler and my strong hold, Psalm 3, which was made upon that occasion.
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What was Iacobs refuge when he fled from his brother Esau? Did not hee goe to the Lord,
What was Iacobs refuge when he fled from his brother Esau? Did not he go to the Lord,
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and seeke to him by Prayer? Lord thou hast said thou wilt doe me good, now I fly vnto thee, I beseech thee performe thy promise, thou art my refuge.
and seek to him by Prayer? Lord thou hast said thou wilt do me good, now I fly unto thee, I beseech thee perform thy promise, thou art my refuge.
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Consider others now, what was their refuge:
Consider Others now, what was their refuge:
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Iudas, when hee had betrayed his Maister Christ, and his conscience was vpon him for it, hee goes to the high priests and brings the silver to them,Iudas, when he had betrayed his Master christ, and his conscience was upon him for it, he Goes to the high Priests and brings the silver to them,
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why, saith he, you set me a worke, you are the authors of it, and I hope to find some comfort from you;
why, Says he, you Set me a work, you Are the Authors of it, and I hope to find Some Comfort from you;
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you see he found little comfort in his mind, yet that was his refuge.
you see he found little Comfort in his mind, yet that was his refuge.
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The Kings of Israel and Iudah when they were distressed, they fled to Egypt and to Ashur, to this or that helpe, which (the Lord said) were broken reeds to them,
The Kings of Israel and Iudah when they were distressed, they fled to Egypt and to Ashur, to this or that help, which (the Lord said) were broken reeds to them,
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but yet that was their refuge:
but yet that was their refuge:
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This is the manner of every man being out of Christ, of every unregenerate man, that is in his naturall estate, some refuge he hath;
This is the manner of every man being out of christ, of every unregenerate man, that is in his natural estate, Some refuge he hath;
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friends, or wealth, or credit, or the favour of the Prince, something or other it is:
Friends, or wealth, or credit, or the favour of the Prince, something or other it is:
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and if he bee destitute and have no refuge (as sometimes it so falls out) then his heart is shaken as the leaves of the forrest;
and if he be destitute and have no refuge (as sometime it so falls out) then his heart is shaken as the leaves of the forest;
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Their hearts were shaken even for feare of the king of Aram, as the leaves are shaken in the forrest;
Their hearts were shaken even for Fear of the King of Aram, as the leaves Are shaken in the forest;
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and why? because they knew not how to defend themselves: they had no refuge to fly to:
and why? Because they knew not how to defend themselves: they had no refuge to fly to:
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So you see it was with Belshazars heart; so Achitophel, and so Saul, when he sees that he must dye the next day,
So you see it was with Belshazars heart; so Ahithophel, and so Saul, when he sees that he must die the next day,
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and that there was no refuge for him: then I say their hearts sanke and dyed within them:
and that there was no refuge for him: then I say their hearts sank and died within them:
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And now consider how it is with thee, what is the refuge to which thy heart flyeth,
And now Consider how it is with thee, what is the refuge to which thy heart flies,
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and which thy heart makes most account of, (for every man thinkes with himselfe, change of time may come,
and which thy heart makes most account of, (for every man thinks with himself, change of time may come,
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and what shall bee my comfort, what shall be my strong hold at that time.) Dost thou flye to Iesus Christ? is hee thy succour when thy heart is dejected at any time and faints within thee? from which fountaine dost thou fetch thy comfort? Dost thou fly to Christ, to comfort thy selfe in him,
and what shall be my Comfort, what shall be my strong hold At that time.) Dost thou fly to Iesus christ? is he thy succour when thy heart is dejected At any time and faints within thee? from which fountain dost thou fetch thy Comfort? Dost thou fly to christ, to Comfort thy self in him,
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when thou art in a doubtfull case, that concernes thee as much as thy life? whither dost thou goe for counsell and direction? is it to Christ, to beseech him to guide thee,
when thou art in a doubtful case, that concerns thee as much as thy life? whither dost thou go for counsel and direction? is it to christ, to beseech him to guide thee,
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and direct thee, when thou art pressed hard? whither doth thy heart goe for succour and for helpe to keepe thy selfe safe? Is it to Christ,
and Direct thee, when thou art pressed hard? whither does thy heart go for succour and for help to keep thy self safe? Is it to christ,
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or to somewhat else? My beloved, I assure you this, that a carnall man that is not in Christ, in these times of distresse knowes not whither to goe, hee dares not goe to Christ,
or to somewhat Else? My Beloved, I assure you this, that a carnal man that is not in christ, in these times of distress knows not whither to go, he dares not go to christ,
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for he feares that it shall be asked him, vpon what acquaintance? for he hath been a stranger to the Lord, he was never acquainted with him:
for he fears that it shall be asked him, upon what acquaintance? for he hath been a stranger to the Lord, he was never acquainted with him:
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but a carnall man that is out of Christ, hee goes to his muses, he goes to his farmes, he goes to his bushes,
but a carnal man that is out of christ, he Goes to his muses, he Goes to his farms, he Goes to his Bushes,
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as the hunted hare was wont to doe, to goe to the places that she used when she lived quiet, thither shee flyes when she knowes not how to escape:
as the hunted hare was wont to do, to go to the places that she used when she lived quiet, thither she flies when she knows not how to escape:
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so in that fashion it is with men, looke what things they were wont, to which their hearts had recourse in time of prosperitie,
so in that fashion it is with men, look what things they were wont, to which their hearts had recourse in time of Prosperity,
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and what their haunts haue beene; to those bushes they fly: But alas! they are but bushes, such as will not defend them.
and what their haunts have been; to those Bushes they fly: But alas! they Are but Bushes, such as will not defend them.
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But now the Christian on the other side, the muse, the farme as it were (it is but to expresse it to you) that his soule is acquainted with, the strong hold that hee was wont to fly vnto, upon every severall evill, upon every ordinary doubt, vpon every deiection, discouragement and fainting of heart;
But now the Christian on the other side, the muse, the farm as it were (it is but to express it to you) that his soul is acquainted with, the strong hold that he was wont to fly unto, upon every several evil, upon every ordinary doubt, upon every dejection, discouragement and fainting of heart;
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he was wont to fly to Christ, and there he was wont to find comfort,
he was wont to fly to christ, and there he was wont to find Comfort,
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and thither hee goes in time of greatest difficulty in the day of death, and there hee finds comfort.
and thither he Goes in time of greatest difficulty in the day of death, and there he finds Comfort.
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Consider if hee bee thy chiefe refuge, for if thy heart hath taken him as he is thy chiefe excellency, thy chiefe joy, thy chiefe treasure;
Consider if he be thy chief refuge, for if thy heart hath taken him as he is thy chief excellency, thy chief joy, thy chief treasure;
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so he will be thy chiefest refuge, yea when all things else are taken away, yet that cover remaines safe:
so he will be thy chiefest refuge, yea when all things Else Are taken away, yet that cover remains safe:
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suppose thou be in prison, suppose thy credit be taken away, (I meane) thy worldly credit, (for the other credit cannot be taken away from any man that hath Christ,) suppose thy life be taken away, suppose thou bee stript of all that thou hast;
suppose thou be in prison, suppose thy credit be taken away, (I mean) thy worldly credit, (for the other credit cannot be taken away from any man that hath christ,) suppose thy life be taken away, suppose thou be stripped of all that thou hast;
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yet thou hast Christ for thy chiefe refuge, and thou thinkest so, and thy heart is satisfyed with it.
yet thou hast christ for thy chief refuge, and thou Thinkest so, and thy heart is satisfied with it.
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As Paul saith, when hee was a prisoner, when he was naked, when he was destitute,
As Paul Says, when he was a prisoner, when he was naked, when he was destitute,
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when he was stript of all, yet (saith he I know whom I haue trusted;
when he was stripped of all, yet (Says he I know whom I have trusted;
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As if he should say, yet I haue him safe, yet my cover is over my head,
As if he should say, yet I have him safe, yet my cover is over my head,
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yet I am safe in my castle, I haue chosen him, I haue him in death,
yet I am safe in my castle, I have chosen him, I have him in death,
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yea then Christ he is advantage, he is a cover, a castle, and a refuge. 5 Last of all:
yea then christ he is advantage, he is a cover, a castle, and a refuge. 5 Last of all:
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consider whom thou settest up for thy chiefest Commaunder, who it is to whom thou givest the chiefe command in thine heart.
Consider whom thou settest up for thy chiefest Commaunder, who it is to whom thou givest the chief command in thine heart.
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You will say how shall I know that? Why (my beloved) he whom a man feareth most, and loveth most, that is, he whose friendship above all others he would least loose,
You will say how shall I know that? Why (my Beloved) he whom a man fears most, and loves most, that is, he whose friendship above all Others he would least lose,
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and whose dislike and separation he doth most feare, certainly he will bee most obedient to him, he will be most observant of him.
and whose dislike and separation he does most Fear, Certainly he will be most obedient to him, he will be most observant of him.
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Art thou so to Christ? take all the things in the world, if thou set vp him,
Art thou so to christ? take all the things in the world, if thou Set up him,
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as him whom thou most fearest and lovest, thou wilt most obey him:
as him whom thou most Fearest and Lovest, thou wilt most obey him:
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So againe, he whom thou thinkest can doe thee the greatest good, and the greatest hurt, him thou wilt most obey;
So again, he whom thou Thinkest can do thee the greatest good, and the greatest hurt, him thou wilt most obey;
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if thou thinkest in good earnest that Christ is able to doe it, certainly then thou wilt most obey him.
if thou Thinkest in good earnest that christ is able to do it, Certainly then thou wilt most obey him.
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As for example, if thou looke to any man in the world, a man that is out of Christ, he thinkes that the favour or the wealth of the King, can doe him more good and more hurt,
As for Exampl, if thou look to any man in the world, a man that is out of christ, he thinks that the favour or the wealth of the King, can do him more good and more hurt,
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than the favour, or the losse of the favour of Christ;
than the favour, or the loss of the favour of christ;
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He thinkes that wealth, or credit, or something else, (many things there are that hee thinkes) can doe him more good and more hurt;
He thinks that wealth, or credit, or something Else, (many things there Are that he thinks) can do him more good and more hurt;
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therefore hee more respects their command, than the command of Christ;
Therefore he more respects their command, than the command of christ;
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but a man that sets vp him for his chiefe Commander, hee regards nothing else when it comes to crosse it,
but a man that sets up him for his chief Commander, he regards nothing Else when it comes to cross it,
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when it comes to thwart any command of Christ, because hee saith thus to himselfe in his heart in secret:
when it comes to thwart any command of christ, Because he Says thus to himself in his heart in secret:
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It is the Lord that can do the greatest good, and the greatest hurt, therefore I care for no more.
It is the Lord that can do the greatest good, and the greatest hurt, Therefore I care for no more.
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So Naboth he cared not for Ahabs wrath. So Mordecay cared not for Hamans displeasure:
So Naboth he cared not for Ahabs wrath. So Mordecai cared not for Hamans displeasure:
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so did the Apostles, they cared not for the High Priests, nor what they could doe, Acts 4. So did the 3 children (as you call them) they cared not for the fiery furnace of Nabucadnezar, nor for all that hee was able to doe;
so did the Apostles, they cared not for the High Priests, nor what they could do, Acts 4. So did the 3 children (as you call them) they cared not for the fiery furnace of Nebuchadnezzar, nor for all that he was able to do;
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and why? because they thought that Christ, that God was able to doe them more hurt, and more good.
and why? Because they Thought that christ, that God was able to do them more hurt, and more good.
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Now take any Commander in the world, when you regard not the punishment, nor the reward that he is able to inflict or to give you, his authority is gone;
Now take any Commander in the world, when you regard not the punishment, nor the reward that he is able to inflict or to give you, his Authority is gone;
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now when you set vp Christ, and thinke so of Christ, you are ready to obey him,
now when you Set up christ, and think so of christ, you Are ready to obey him,
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& obey him rather than any other. Therefore consider with thy selfe this, and consider seriously;
& obey him rather than any other. Therefore Consider with thy self this, and Consider seriously;
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aske thy heart the question, what is that thou settest vp to be thy chiefest Commander? For there are three great Commanders in the world, that divide all mankinde betweene them almost.
ask thy heart the question, what is that thou settest up to be thy chiefest Commander? For there Are three great Commanders in the world, that divide all mankind between them almost.
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And that is wealth, and estate; worldly credit and honour, to liue in esteeme; pleasures, and delight;
And that is wealth, and estate; worldly credit and honour, to live in esteem; pleasures, and delight;
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Now thinke with thy selfe when any of these three great Commanders come with any command, contrary to that which Christ commands, thinke with thy selfe what thou wilt doe in such a case, what wast thou wont to doe, looke to past experience:
Now think with thy self when any of these three great Commanders come with any command, contrary to that which christ commands, think with thy self what thou wilt do in such a case, what wast thou wont to do, look to past experience:
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looke backe to thy former wayes, see what thou wast wont to doe: thinke with thy selfe when such a Command comes, what thy heart reasons vpon;
look back to thy former ways, see what thou wast wont to do: think with thy self when such a Command comes, what thy heart Reasons upon;
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if concupiscence, if a strong lust, if a strong impetuous desire come, and bid thee to doe something, which is contrary to that which Christ would haue thee to do, what art thou ready to doe in such a case? If thy profit, the maintenance of thy estate, thy liberty, thy wealth, thy convenience in this world come and command thee to doe one thing,
if concupiscence, if a strong lust, if a strong impetuous desire come, and bid thee to do something, which is contrary to that which christ would have thee to doe, what art thou ready to do in such a case? If thy profit, the maintenance of thy estate, thy liberty, thy wealth, thy convenience in this world come and command thee to do one thing,
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and thy conscience (which is Christs vicegerent) come in his stead, and command thee another thing, what art thou ready to doe in that case? for when thy credit, thy honour,
and thy conscience (which is Christ vicegerent) come in his stead, and command thee Another thing, what art thou ready to do in that case? for when thy credit, thy honour,
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and reputation, thy vaine glory shall come and bid thee doe one thing, and Christ shall bid thee doe another, what is thy resolution, what art thou wont to doe? By this thou shalt know whether thou settest vp Christ,
and reputation, thy vain glory shall come and bid thee do one thing, and christ shall bid thee do Another, what is thy resolution, what art thou wont to do? By this thou shalt know whither thou settest up christ,
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as the chiefe Commander in thy heart or no, whether thou givest him thy chiefe throne,
as the chief Commander in thy heart or no, whither thou givest him thy chief throne,
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whether thou exaltest him for God in thy heart;
whither thou Exaltest him for God in thy heart;
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you know when you exalt him for God, every thing then yeelds, if in truth hee be set vp for God in thy heart:
you know when you exalt him for God, every thing then yields, if in truth he be Set up for God in thy heart:
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Therefore consider what it is that thy heart sets highest, whether thou exaltest him most,
Therefore Consider what it is that thy heart sets highest, whither thou Exaltest him most,
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whether (when any of these threatning, crying commands come) thou canst give them an absolute deayall,
whither (when any of these threatening, crying commands come) thou Canst give them an absolute deayall,
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and say with thy selfe, I will not obey you;
and say with thy self, I will not obey you;
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and if they threaten imprisonment, or disgrace, and losse of life, and if I doe not obey such a lust, I shall be wrung and pincht for it, I shall lose such delights:
and if they threaten imprisonment, or disgrace, and loss of life, and if I do not obey such a lust, I shall be wrung and pinched for it, I shall loose such delights:
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well, I am resolved to beare all this:
well, I am resolved to bear all this:
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on the other side, when they shall come with faire proffers, you shall haue this honour,
on the other side, when they shall come with fair proffers, you shall have this honour,
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and this advancement, and this convenience.
and this advancement, and this convenience.
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If thy heart can say now, I will haue none of you, for I see it is a command contrary to his that is aboue, whom I haue set vp for my chiefe Commander, whom I resolue to obey whom I take to be greater than all the friendship in the world,
If thy heart can say now, I will have none of you, for I see it is a command contrary to his that is above, whom I have Set up for my chief Commander, whom I resolve to obey whom I take to be greater than all the friendship in the world,
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than all the profits, pleasures, and credits in the world;
than all the profits, pleasures, and credits in the world;
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I say thus examine the selfe what thy heart is toward Christ, what it is to his command;
I say thus examine the self what thy heart is towards christ, what it is to his command;
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and (let mee touch that by the way) thou must also shew thy obedience to Christ, in thy obedience to others;
and (let me touch that by the Way) thou must also show thy Obedience to christ, in thy Obedience to Others;
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My beloved there are indifferent things, that are in themselves not of moment one way or other whether wee doe them or not do them,
My Beloved there Are indifferent things, that Are in themselves not of moment one Way or other whither we do them or not do them,
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and though the omission of them in themselues be nothing, yet when it shall be of contempt and neglect of those that are set in superiour place over you, in such a case you ought not to doe it:
and though the omission of them in themselves be nothing, yet when it shall be of contempt and neglect of those that Are Set in superior place over you, in such a case you ought not to do it:
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this is a rule, and a true rule in divinity, that indifferent things may be omitted except in two cases, in case of scandall,
this is a Rule, and a true Rule in divinity, that indifferent things may be omitted except in two cases, in case of scandal,
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and in case of neglect, and contempt of authority:
and in case of neglect, and contempt of Authority:
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therefore when there is neglect, when men shew contempt, for that case it is to be done,
Therefore when there is neglect, when men show contempt, for that case it is to be done,
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though for the other it is not to be done.
though for the other it is not to be done.
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This I touch but by the way, that you may consider it in your particular occasion.
This I touch but by the Way, that you may Consider it in your particular occasion.
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Now my beloved, you see these five things, by which you may know if you have tooke Christ, or no:
Now my Beloved, you see these five things, by which you may know if you have took christ, or no:
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yee know when a man comes to examine himselfe whether he be a fit man, a man that hath any right to come to the Lords table, hee must consider whether hee bee in Christ, otherwise he hath nothing to doe either with this priviledge, or with any other.
ye know when a man comes to examine himself whither he be a fit man, a man that hath any right to come to the lords table, he must Consider whither he be in christ, otherwise he hath nothing to do either with this privilege, or with any other.
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Now to bee in Christ, there must (as I said) goe a double act, there must be one on thy owne side, there must be one act on thy part to take him;
Now to be in christ, there must (as I said) go a double act, there must be one on thy own side, there must be one act on thy part to take him;
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and there must be an act on his part, there goes out a strength and a vertue from him by which hee takes thee and comprehends thee:
and there must be an act on his part, there Goes out a strength and a virtue from him by which he Takes thee and comprehends thee:
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The time is past, and I cannot proced further, onely remember this that hath beene said to you,
The time is past, and I cannot proceed further, only Remember this that hath been said to you,
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and examine your selves by it whether you be in the truth, whether you make Christ your chiefe Excellencie, your chiefe Treasure, your chiefe Ioy, your chiefe Refuge, your chiefe Commander; if thou finde that thou hast done this,
and examine your selves by it whither you be in the truth, whither you make christ your chief Excellency, your chief Treasure, your chief Joy, your chief Refuge, your chief Commander; if thou find that thou hast done this,
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if thou finde thy heart wrought to such an act as this, to take Christ in such a manner,
if thou find thy heart wrought to such an act as this, to take christ in such a manner,
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then thou hast Christ, thou art in him, then thou hast a right in him, and maist come with comfort:
then thou hast christ, thou art in him, then thou hast a right in him, and Mayest come with Comfort:
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but if thou have it not, then I must charge every one of you in the name of Christ Iesus (in whose authority we come) that you meddle not with such holy mysteries â–ª My Beloued you know what I haue often told you, there is a necessity layd on men to come to the Sacrament:
but if thou have it not, then I must charge every one of you in the name of christ Iesus (in whose Authority we come) that you meddle not with such holy Mysteres â–ª My beloved you know what I have often told you, there is a necessity laid on men to come to the Sacrament:
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you know he that neglected the Passover was to be cut off from the people. It was a very great sinne:
you know he that neglected the Passover was to be Cut off from the people. It was a very great sin:
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so it was to omit the Sacrament:
so it was to omit the Sacrament:
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you haue diverse Sacraments every Tearme, and if your businesse hinder you from one, you may come to another;
you have diverse Sacraments every Term, and if your business hinder you from one, you may come to Another;
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yea there is a necessity lyes vpon you to come, but yet we must giue you a double charge, one that you omit it not,
yea there is a necessity lies upon you to come, but yet we must give you a double charge, one that you omit it not,
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and another that you come not hither unlesse you be in Christ;
and Another that you come not hither unless you be in christ;
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what hast thou to doe that art a profane person, thou hast nothing to doe with Christ thou that art yet a stranger to him, that thou shouldest thrust in to the Lords table;
what hast thou to do that art a profane person, thou hast nothing to do with christ thou that art yet a stranger to him, that thou Shouldst thrust in to the lords table;
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thou ought'st not to doe it, if thou dost, thou eatest and drinkest thy owne damnation, instead of thy salvation.
thou Ought not to do it, if thou dost, thou Eatest and drinkest thy own damnation, instead of thy salvation.
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The Second Sermon.
The Second Sermon.
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AND so now wee come to the Vse, and that is, that there is an Act of Christ to make an union betwixt vs, that we may be his, and he ours:
AND so now we come to the Use, and that is, that there is an Act of christ to make an Union betwixt us, that we may be his, and he ours:
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there is an act of his, that is, there is a certaine power or vertue comes from him,
there is an act of his, that is, there is a certain power or virtue comes from him,
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even as there doth from the Load-stone to the iron, that drawes thee to him;
even as there does from the Loadstone to the iron, that draws thee to him;
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there goes out a vertue and power from him as to the woman that touched the hemme of his garment, that healed her bloody issue, such a power goes out from Christ to every man, that is in him.
there Goes out a virtue and power from him as to the woman that touched the hem of his garment, that healed her bloody issue, such a power Goes out from christ to every man, that is in him.
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And as you must examine it by your owne act, so in the second place you are to examine it by this;
And as you must examine it by your own act, so in the second place you Are to examine it by this;
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consider whether there hath gone out any such power from Christ to take & comprehend thee:
Consider whither there hath gone out any such power from christ to take & comprehend thee:
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For you must know this, that when once we are in Christ, then there goes forth an effectuall almighty power from him, which doth not make a little light alteration on the superficies of the heart,
For you must know this, that when once we Are in christ, then there Goes forth an effectual almighty power from him, which does not make a little Light alteration on the superficies of the heart,
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but it alters the very frame of it, it turnes the very rudder of the heart,
but it alters the very frame of it, it turns the very rudder of the heart,
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so that a mans course is to a quite contrary point of the compasse;
so that a men course is to a quite contrary point of the compass;
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it is such an alteration as doth breed in vs, not some good conception onely of purposes and desires which many have, which when they come to the birth, there is no strength to bring them forth:
it is such an alteration as does breed in us, not Some good conception only of Purposes and Desires which many have, which when they come to the birth, there is no strength to bring them forth:
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but he gives to vs a power and strength to performe them:
but he gives to us a power and strength to perform them:
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That is, hee doth not put vpon us a washy colour of profession, but hee dyeth us in graine with grace and holinesse.
That is, he does not put upon us a washy colour of profession, but he Dies us in grain with grace and holiness.
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And therefore consider whether thou hast found any experience of such a power going out from Christ to thy heart;
And Therefore Consider whither thou hast found any experience of such a power going out from christ to thy heart;
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This my beloved, differs from common graces, from the common forme of godlinesse which is in the world,
This my Beloved, differs from Common graces, from the Common Form of godliness which is in the world,
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as much as the life differs from the picture, or the substance from the shadow; as a through performance differs from a proffer, or an offer:
as much as the life differs from the picture, or the substance from the shadow; as a through performance differs from a proffer, or an offer:
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or as that which hath sinewes and vigour, differs from that which is weake and powerles.
or as that which hath sinews and vigour, differs from that which is weak and powerles.
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Therfore this power of Christ which hee puts forth and diffuseth into the heart of euery man that is in him, is called the Kingdome. And the Kingdome of Christ is not in word, but in power:
Therefore this power of christ which he puts forth and diffuseth into the heart of every man that is in him, is called the Kingdom. And the Kingdom of christ is not in word, but in power:
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That is, when once he rules but as a King, hee exerciseth a kingdome there, and he saith not onely to us;
That is, when once he rules but as a King, he Exerciseth a Kingdom there, and he Says not only to us;
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I will haue such a thing done, they are not weake and powerlesse commands that he giues to the heart of a man that he dwels in;
I will have such a thing done, they Are not weak and powerless commands that he gives to the heart of a man that he dwells in;
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but saith he, The Kingdome of God is not in word but in power;
but Says he, The Kingdom of God is not in word but in power;
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that is, there goes an efficacie with those commands, there goes a great strength with them, that brings every thought,
that is, there Goes an efficacy with those commands, there Goes a great strength with them, that brings every Thought,
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and every rebellious affection into subiection to it;
and every rebellious affection into subjection to it;
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and therefore consider I say, if thou wouldest have these vertues, whether thou be in Christ,
and Therefore Consider I say, if thou Wouldst have these Virtues, whither thou be in christ,
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whether any such power hath gone out from Christ to thy heart.
whither any such power hath gone out from christ to thy heart.
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But you will say, what is this power and vertue, and in what manner is it infused into the heart of man,
But you will say, what is this power and virtue, and in what manner is it infused into the heart of man,
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for this seemes to be a narration of a thing a farre off? My beloved, we will explaine it as well as we can to you;
for this seems to be a narration of a thing a Far off? My Beloved, we will explain it as well as we can to you;
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even as you see an Artificer working with his instrument, there goes a certaine vertue out from that art which is in his minde,
even as you see an Artificer working with his Instrument, there Goes a certain virtue out from that art which is in his mind,
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and guides the instrument to make this or that, the which without it could not be done,
and guides the Instrument to make this or that, the which without it could not be done,
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when hee makes any artificiall thing, as a knife, or a sword;
when he makes any artificial thing, as a knife, or a sword;
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or when the Potter fashions the port, his hand is set on worke, and there is a certaine invisible passage, a certaine secret influence of the art that goes along with his hand, that brings forth such an artificiall thing;
or when the Potter fashions the port, his hand is Set on work, and there is a certain invisible passage, a certain secret influence of the art that Goes along with his hand, that brings forth such an artificial thing;
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or even as you see the members move;
or even as you see the members move;
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a man moving his arme, or his hand, or any part of his body, there goes a certaine vertue from his will, a certaine secret power, efficacy,
a man moving his arm, or his hand, or any part of his body, there Goes a certain virtue from his will, a certain secret power, efficacy,
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and command that stirres them this way or that way;
and command that stirs them this Way or that Way;
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the thing we see not, yet we see it in effect, or as you see it in the creature, you see the creatures that God hath made, they have all the severall instincts, by which they are instigated to doe this or that;
the thing we see not, yet we see it in Effect, or as you see it in the creature, you see the creatures that God hath made, they have all the several instincts, by which they Are instigated to do this or that;
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you see the birds are instigated to make their nests of such a fashion, at such a season;
you see the Birds Are instigated to make their nests of such a fashion, At such a season;
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so every creature according to his severall kinde.
so every creature according to his several kind.
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There goes out from God who is the authour of nature to these workes of nature, a certaine vertue that puts them on,
There Goes out from God who is the author of nature to these works of nature, a certain virtue that puts them on,
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and instigates them to this or that:
and instigates them to this or that:
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and as you see an arrow that is shot by the Archer, there goes a vertue together with it, that directs it just to such a marke, so farre, and no further.
and as you see an arrow that is shot by the Archer, there Goes a virtue together with it, that directs it just to such a mark, so Far, and no further.
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So after this manner there comes a power from Christ to his members;
So After this manner there comes a power from christ to his members;
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as soone as a man is in him, there comes such a secret divine, unexpressable efficacy that workes vpon the heart of him in whom he dwells.
as soon as a man is in him, there comes such a secret divine, unexpressable efficacy that works upon the heart of him in whom he dwells.
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And therefore the conjunction between him and vs, is compared to that which is betweene the soule and the body, that acts and stirres vs to and fro, according to its will and pleasure:
And Therefore the conjunction between him and us, is compared to that which is between the soul and the body, that acts and stirs us to and from, according to its will and pleasure:
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such an efficacy shalt thou find, if thou belong vnto him, and therefore consider if there bee such a thing in thee or no.
such an efficacy shalt thou find, if thou belong unto him, and Therefore Consider if there be such a thing in thee or not.
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But you will say, to what purpose is this efficacy, and what doth it in my heart when it comes there?
But you will say, to what purpose is this efficacy, and what does it in my heart when it comes there?
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Why, I will tell thee what it doth;
Why, I will tell thee what it does;
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it is expressed in plaine termes 2. Cor. 5. 17. Whosoever is in Christ is made a new creature;
it is expressed in plain terms 2. Cor. 5. 17. Whosoever is in christ is made a new creature;
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That is the worke it effects; it is such a power and efficacy as makes thee a new creature;
That is the work it effects; it is such a power and efficacy as makes thee a new creature;
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That is, It breakes in peeces the old building, it quite takes away the first print;
That is, It breaks in Pieces the old building, it quite Takes away the First print;
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As when a man comes to make a new stampe, the first must bee removed.
As when a man comes to make a new stamp, the First must be removed.
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So that this efficacy that goes out from Christ, it hath a double vertue in thy soule, to weare out the old stampe, to breed a death of the old nature, of the old man, to ruine and breake downe the old building,
So that this efficacy that Goes out from christ, it hath a double virtue in thy soul, to wear out the old stamp, to breed a death of the old nature, of the old man, to ruin and break down the old building,
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and to set vp a new one; and that the scripture calls a new creature:
and to Set up a new one; and that the scripture calls a new creature:
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and therefore consider with thy selfe, whether thou find such a vertue as hath put thy heart into such a new frame,
and Therefore Consider with thy self, whither thou find such a virtue as hath put thy heart into such a new frame,
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as hath moulded it all together, and hath put it into another fashion than it was, consider whether all in thee be new.
as hath moulded it all together, and hath put it into Another fashion than it was, Consider whither all in thee be new.
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You will say, this is strange, must all be new? My beloved, you know the words they are cleare;
You will say, this is strange, must all be new? My Beloved, you know the words they Are clear;
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old things are passed away, all things are becom new. old things Are passed away, all things Are become new.
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(In the same place which I quoted before) that as the command was in the offering of the Passover, not a jot of old leaven,
(In the same place which I quoted before) that as the command was in the offering of the Passover, not a jot of old leaven,
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but we must part with it;
but we must part with it;
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Now this is the nature of leaven, It is alwayes purging out, and it will be purging out while we are here, only the efficacy and strength thereof remaines not;
Now this is the nature of leaven, It is always purging out, and it will be purging out while we Are Here, only the efficacy and strength thereof remains not;
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Then thinke with thy selfe, is all new in me? looke what naturall disposition I haue had:
Then think with thy self, is all new in me? look what natural disposition I have had:
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looke what naturall lusts and desires I haue had, see what acts I was wont to doe, what old haunts and customes I haue had, looke what old company I kept, what old courses I tooke, what my tract hath beene;
look what natural Lustiest and Desires I have had, see what acts I was wont to do, what old haunts and customs I have had, look what old company I kept, what old courses I took, what my tract hath been;
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is all this altered and every thing become new? (for, saith he, it must be a new creature, a new nature:) That is, it is not enough for a man to haue a new course for a fit, to haue new purposes and a new change that comes like flashes, I say, that is not enough;
is all this altered and every thing become new? (for, Says he, it must be a new creature, a new nature:) That is, it is not enough for a man to have a new course for a fit, to have new Purposes and a new change that comes like flashes, I say, that is not enough;
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you may haue many new thinges in you, that may be in old hearts, like peeces of new cloath in old garments, that will doe thee no good at all; the Lord regards not that:
you may have many new things in you, that may be in old hearts, like Pieces of new cloth in old garments, that will do thee no good At all; the Lord regards not that:
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like new wine in old vessells, so it is where there are some new things, that are good things in themselves;like new wine in old vessels, so it is where there Are Some new things, that Are good things in themselves;
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in a carnall and old heart, they are not fit for the heart, and therefore they never stay long there:
in a carnal and old heart, they Are not fit for the heart, and Therefore they never stay long there:
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So saith the text, Put a new peece into an old garment, and it makes the rent greater. Therefore all must be new;
So Says the text, Put a new piece into an old garment, and it makes the rend greater. Therefore all must be new;
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I say there must be a new nature, that these new things may be there:
I say there must be a new nature, that these new things may be there:
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even as the severall creatures are in their severall elements, as the elements are in their owne place,
even as the several creatures Are in their several elements, as the elements Are in their own place,
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as the plants are in their proper soyle, as the branches are vpon their own roote.
as the plants Are in their proper soil, as the branches Are upon their own root.
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For then they florish, then they hold out, then they continue;
For then they flourish, then they hold out, then they continue;
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Therefore see whether this vigor, this efficacy, this vertue hath gone out from Christ into thy heart;
Therefore see whither this vigor, this efficacy, this virtue hath gone out from christ into thy heart;
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whether it hath not only renewed all in thee, but also hath given thee a new nature;
whither it hath not only renewed all in thee, but also hath given thee a new nature;
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That is, whether it hath wrought such a change in thee, that all the wayes of godlines and new obedience, become in a measure naturall to thee,
That is, whither it hath wrought such a change in thee, that all the ways of godliness and new Obedience, become in a measure natural to thee,
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so that thou canst doe them cheerefully, even as we heare, and see, and doe naturall actions,
so that thou Canst do them cheerfully, even as we hear, and see, and do natural actions,
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and that thou dost them without wearinesse: for you know, things that are naturall wee are not weary of them;
and that thou dost them without weariness: for you know, things that Are natural we Are not weary of them;
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And so thou wilt doe them constantly, for what is naturall, stayes and abides by us, that it outgrowes and out-wearies what ever is in us beside;
And so thou wilt do them constantly, for what is natural, stays and abides by us, that it outgrows and out-wearies what ever is in us beside;
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Now hath there a vertue gone out from Christ, that hath wrought all this in you, that hath made all new, hath not only done so,
Now hath there a virtue gone out from christ, that hath wrought all this in you, that hath made all new, hath not only done so,
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but hath made it naturall to thee? But you will say, must it needs be so, cannot Christ take and comprehend mee,
but hath made it natural to thee? But you will say, must it needs be so, cannot christ take and comprehend me,
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but there must bee this wonderfull change wrought, who can bee saved then? I haue then but little hope,
but there must be this wonderful change wrought, who can be saved then? I have then but little hope,
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when I am vpon my death bed, and then shall looke vpon my old nature, and find no such worke as this wrought vpon me.
when I am upon my death Bed, and then shall look upon my old nature, and find no such work as this wrought upon me.
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Beloved, I beseech you consider this, that there is a necessity of it:
beloved, I beseech you Consider this, that there is a necessity of it:
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It is so, and it must bee so, and except you have it, you cannot be saved;
It is so, and it must be so, and except you have it, you cannot be saved;
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you see the words in the Scriptures are most cleare, Whosoever is in Christ is a new creature:
you see the words in the Scriptures Are most clear, Whosoever is in christ is a new creature:
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Doe but consider whether it be so or no, there must be withall a new heaven and a new earth;
Do but Consider whither it be so or no, there must be withal a new heaven and a new earth;
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You see that was the great promise that was to bee fulfilled in our times of the Gospell: was it not a new preisthood, was it not a new covenant, hath not the Lord said, there must bee a new heauen and a new earth, That is, new graces from heaven,
You see that was the great promise that was to be fulfilled in our times of the Gospel: was it not a new priesthood, was it not a new Covenant, hath not the Lord said, there must be a new heaven and a new earth, That is, new graces from heaven,
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and a new company of men wrought on, and changed by those graces? Shall old Adam, those that are borne of him, shall they receiue a power from him, to make them like to him, to carry his Image, to bee corrupt,
and a new company of men wrought on, and changed by those graces? Shall old Adam, those that Are born of him, shall they receive a power from him, to make them like to him, to carry his Image, to be corrupt,
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and carnall, and sinfull as hee is:
and carnal, and sinful as he is:
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And doe you not thinke that the New Adam, the Second Adam, shall haue as much efficacy in him to make those new creatures, that are in him, that come to him? Certainly there is as much power, life,
And do you not think that the New Adam, the Second Adam, shall have as much efficacy in him to make those new creatures, that Are in him, that come to him? Certainly there is as much power, life,
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and vigor in the new Adam, to change every man that is in him, that comes to him,
and vigor in the new Adam, to change every man that is in him, that comes to him,
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and to make thē new creatures, as in the old Adam, to make them like him:
and to make them new creatures, as in the old Adam, to make them like him:
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Besides, hath not Christ said plainely, I came not into the world to saue soules only, that is not my busines alone (though that was a great part of the businesse and errand for which he came into the world) but (saith he) I came to purifie a people to my selfe, zealous of good workes:
Beside, hath not christ said plainly, I Come not into the world to save Souls only, that is not my business alone (though that was a great part of the business and errand for which he Come into the world) but (Says he) I Come to purify a people to my self, zealous of good works:
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in the 2 Tit. Now if that were the end of Christs comming, dost thou thinke that hee will loose his end? And therefore its impossible, that any man should be saved,
in the 2 Tit. Now if that were the end of Christ coming, dost thou think that he will lose his end? And Therefore its impossible, that any man should be saved,
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or haue part in Christ, and that he should be in Christ and Christ in him,
or have part in christ, and that he should be in christ and christ in him,
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except his heart be purified so, as to be zealous of good workes. If Christ dwell in thy heart, thou mayst easily know it;
except his heart be purified so, as to be zealous of good works. If christ dwell in thy heart, thou Mayest Easily know it;
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for dost thou thinke, that Christ will dwell in a foule and uncleane place? hath he not pure eyes? And therefore it is certaine wheresoever he dwells, that place must be a fit Temple for him to dwell in;
for dost thou think, that christ will dwell in a foul and unclean place? hath he not pure eyes? And Therefore it is certain wheresoever he dwells, that place must be a fit Temple for him to dwell in;
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Wherefore of necessity he must cleanse thy heart, he must fashion it, and keepe it pure,
Wherefore of necessity he must cleanse thy heart, he must fashion it, and keep it pure,
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and cleane, and sweet, so as it may be a fit Temple for him and his Spirit to dwell and delight in.
and clean, and sweet, so as it may be a fit Temple for him and his Spirit to dwell and delight in.
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Besides, doth he not looke to his glory in all those that belong to him? hee hath many eyes to looke upon them as it were, there are many spectators men and Angells, to see what they are, and how they behaue themselues:
Beside, does he not look to his glory in all those that belong to him? he hath many eyes to look upon them as it were, there Are many spectators men and Angels, to see what they Are, and how they behave themselves:
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If hee should haue a company of men to belong unto him that are carnall, perverse,
If he should have a company of men to belong unto him that Are carnal, perverse,
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and worldly minded, that haue crooked wayes like other men, would this bee for his honour? would it not bee said,
and worldly minded, that have crooked ways like other men, would this be for his honour? would it not be said,
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Like men, like Master? would it not reflect upon him? Certainly it would;
Like men, like Master? would it not reflect upon him? Certainly it would;
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and therefore the Lord so orders it, that those whom he hath redeemed, should bee holy in all maner of conversation:
and Therefore the Lord so order it, that those whom he hath redeemed, should be holy in all manner of Conversation:
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Saith hee, you must be as I am, else it will bee for my dishonour, As I am holy, so every one of you must be holy, in all manner of conversation;
Says he, you must be as I am, Else it will be for my dishonour, As I am holy, so every one of you must be holy, in all manner of Conversation;
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Therefore let no man deceiue himselfe, to thinke he can goe away and yet be in Christ,
Therefore let no man deceive himself, to think he can go away and yet be in christ,
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and be saved through Christ and the mercies of God in Christ, when there goes out no such vertue and power from Christ to change him, to worke on him, to alter him, to make him another creature;
and be saved through christ and the Mercies of God in christ, when there Goes out no such virtue and power from christ to change him, to work on him, to altar him, to make him Another creature;
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And therefore I beseech you in the examining of this, (for its a matter of great moment) to consider with your selues,
And Therefore I beseech you in the examining of this, (for its a matter of great moment) to Consider with your selves,
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if this be wrought in you or no; whether you finde any experiment & effect of this mighty power, efficacy, and vertue:
if this be wrought in you or not; whither you find any experiment & Effect of this mighty power, efficacy, and virtue:
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and let mee bring you a little to particulars.
and let me bring you a little to particulars.
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Hath there gone out a vertue from him to enable thee to beleeue? There is a faith required in the Deity, there is a faith required in the Deity, there is a faith required in the promises of God, there is a faith required in the providence of God, to thinke that every particular thing is ordered by it;
Hath there gone out a virtue from him to enable thee to believe? There is a faith required in the Deity, there is a faith required in the Deity, there is a faith required in the promises of God, there is a faith required in the providence of God, to think that every particular thing is ordered by it;
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There is also a faith in all the threatnings of God: Now for the manner of propounding;
There is also a faith in all the threatenings of God: Now for the manner of propounding;
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when the Scripture comes to propound any thing, it propounds it thus, and no more:
when the Scripture comes to propound any thing, it propounds it thus, and no more:
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as you see in Moses, he writes nothing, but In the beginning God made heaven and earth, &c. And so the Apostles write;
as you see in Moses, he writes nothing, but In the beginning God made heaven and earth, etc. And so the Apostles write;
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Such a thing was done, Iesus Christ was borne of the Virgin Mary; Thus and thus he did:
Such a thing was done, Iesus christ was born of the Virgae Marry; Thus and thus he did:
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Now when the naked object is propounded, other writers what they deliver or write is rationall;
Now when the naked Object is propounded, other writers what they deliver or write is rational;
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They use Reasons and arguments to convince men of those things which they deliver;
They use Reasons and Arguments to convince men of those things which they deliver;
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But when the Scripture sets downe any propositions of faith, it doth but barely propound them,
But when the Scripture sets down any propositions of faith, it does but barely propound them,
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for there is the Majesty of God and authority of God in them, to confirme them.
for there is the Majesty of God and Authority of God in them, to confirm them.
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But now here you will demand, (the proposition being but nakedly laid downe in the Scriptures) what will enable a man to beleeve it? I answer:
But now Here you will demand, (the proposition being but nakedly laid down in the Scriptures) what will enable a man to believe it? I answer:
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that certainly there is a mighty power that goes out from God & from Christ, that enables thee to beleeve with this efficacy, that where the obiect is set before thee, there goes out a power from him to worke faith in thy heart, whereby thou truly beleevest it, that Certainly there is a mighty power that Goes out from God & from christ, that enables thee to believe with this efficacy, that where the Object is Set before thee, there Goes out a power from him to work faith in thy heart, whereby thou truly Believest it,
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and so it appeares in thy life: we thinke we beleeve those things, but our lives doe manifest the contrary;
and so it appears in thy life: we think we believe those things, but our lives do manifest the contrary;
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namely, That there is not a powerfull faith wrought in us;
namely, That there is not a powerful faith wrought in us;
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for all the errours of our lives (though we observe them not) arise from hence, that these Principles are not throughly beleeved:
for all the errors of our lives (though we observe them not) arise from hence, that these Principles Are not thoroughly believed:
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if they were, it could not bee, that there should bee such inconveniences in the lives of men;
if they were, it could not be, that there should be such inconveniences in the lives of men;
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Therefore consider if this faith be wrought in thee, whether such a power hath gone out, to worke such a faith, that hath changed thy whole course,
Therefore Consider if this faith be wrought in thee, whither such a power hath gone out, to work such a faith, that hath changed thy Whole course,
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as it will doe, if it bee once wrought in thee, by the power of Christ:
as it will do, if it be once wrought in thee, by the power of christ:
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So also consider, whether there hath a vertue gone out from him to worke love in thy heart to the Lord;
So also Consider, whither there hath a virtue gone out from him to work love in thy heart to the Lord;
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for otherwise it is certaine that there is no man in the world that is able to love God,
for otherwise it is certain that there is no man in the world that is able to love God,
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or to come neere him, for all love riseth from Similitude, there must bee an agreement and similitude betweene those two that love:
or to come near him, for all love Riseth from Similitude, there must be an agreement and similitude between those two that love:
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Now every man by nature is as contrary to Gods pure nature, as fire is to water,
Now every man by nature is as contrary to God's pure nature, as fire is to water,
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and without an almighty power to change his nature, and to worke a particular affection of love in him, he can never be able to love God:
and without an almighty power to change his nature, and to work a particular affection of love in him, he can never be able to love God:
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therefore its the baptisme of the holy Ghost;
Therefore its the Baptism of the holy Ghost;
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I will baptize you with the holy Ghost and with fire, that is, with the holy Ghost which is fire. I will baptise you with the holy Ghost and with fire, that is, with the holy Ghost which is fire.
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I will multiply thy sorrowes and thy conceptions, That is, the sorrowes of thy conceptions. Now love is as fire in the heart, and one fire must beget another; I will multiply thy sorrows and thy conceptions, That is, the sorrows of thy conceptions. Now love is as fire in the heart, and one fire must beget Another;
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And therefore you have it in the common proverbe, Love is a thing that cannot be bought with mountaines of gold and silver;
And Therefore you have it in the Common proverb, Love is a thing that cannot be bought with Mountains of gold and silver;
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yet if thou bee in Christ, there goes out a vertue from him, that stampes upon thy heart this holy affection, that breedes in thee this holy fire of love,
yet if thou be in christ, there Goes out a virtue from him, that stamps upon thy heart this holy affection, that breeds in thee this holy fire of love,
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so that thy heart cleaves to him, thou lovest him with as true, with as genuine,
so that thy heart cleaves to him, thou Lovest him with as true, with as genuine,
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as naturall, and as sensible love, as thou lovest any friend; as thou lovest any creature in the world.
as natural, and as sensible love, as thou Lovest any friend; as thou Lovest any creature in the world.
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Consider if this bee wrought in thee or no. And so for thy knowledge;
Consider if this be wrought in thee or not. And so for thy knowledge;
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there is also a power in it, consider whether any such vertue hath gone out from Christ, to make the knowledge which thou hast, powerfull.
there is also a power in it, Consider whither any such virtue hath gone out from christ, to make the knowledge which thou hast, powerful.
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You will say, what is that?
You will say, what is that?
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That is, to bring on these truths which thy heart assents unto, to bring them with that evidence,
That is, to bring on these truths which thy heart assents unto, to bring them with that evidence,
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and fulnesse of demonstration, that thou shalt yeeld unto them, and practise them according to thy knowledge.
and fullness of demonstration, that thou shalt yield unto them, and practise them according to thy knowledge.
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Beloved, there is much knowledge among us, but who practiseth according to his knowledge? We know God, but wee glorifie him not as God;
beloved, there is much knowledge among us, but who Practiseth according to his knowledge? We know God, but we Glorify him not as God;
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and the reason is, because there hath not gone a power with that knowledge, to make it lively and effectuall, to passe through all the faculties of the soule, and to overrule them;
and the reason is, Because there hath not gone a power with that knowledge, to make it lively and effectual, to pass through all the faculties of the soul, and to overrule them;
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for if there were such knowledge, it would alwayes draw affection and practise with it.
for if there were such knowledge, it would always draw affection and practise with it.
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So likewise consider, whether there hath gone a power from him to mortifie thy lusts? Whosoever is in Christ hath crucified the flesh with the affections and lusts, not to lay them asleepe onely,
So likewise Consider, whither there hath gone a power from him to mortify thy Lustiest? Whosoever is in christ hath Crucified the Flesh with the affections and Lustiest, not to lay them asleep only,
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but to mortifie and subdue them.
but to mortify and subdue them.
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See likewise whether there hath a power gone out from Christ, to helpe thee to overcome the world, The lusts of thine eyes, the lusts of the flesh, and the pride of life;
See likewise whither there hath a power gone out from christ, to help thee to overcome the world, The Lustiest of thine eyes, the Lustiest of the Flesh, and the pride of life;
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for whosoever is in Christ overcomes the world, and all that is in the world. The world hath many things to worke upon us, and to resist and oppose us:
for whosoever is in christ overcomes the world, and all that is in the world. The world hath many things to work upon us, and to resist and oppose us:
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It hath persecutions, it hath disgraces, it hath slanders and reproches, which it casts upon holy men,
It hath persecutions, it hath disgraces, it hath slanders and Reproaches, which it Cast upon holy men,
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and upon the holy wayes of God.
and upon the holy ways of God.
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And the men that are actours in this, are the divels factours, though they thinke not so,
And the men that Are actors in this, Are the Devils Factors, though they think not so,
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as the Apostle Iames expresseth it;
as the Apostle James Expresses it;
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Their tongues are set on fire of hell, to devise slanders and false reports, and to fasten them upon holy men, especially upon the Ministers of the Gospell, Their tongues Are Set on fire of hell, to devise slanders and false reports, and to fasten them upon holy men, especially upon the Ministers of the Gospel,
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and so upon all the wayes of God: I say they are the divels factours, though they thinke not so:
and so upon all the ways of God: I say they Are the Devils Factors, though they think not so:
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and those that beleeve them are the devils receivers; the one hath the devill in his tongue, the other in his eare.
and those that believe them Are the Devils Receivers; the one hath the Devil in his tongue, the other in his ear.
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But the Lord hath appointed this.
But the Lord hath appointed this.
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This is one thing whereby the world fights against the wayes of God, to discourage men and to hinder them, that they might be stumbling blockes to them.
This is one thing whereby the world fights against the ways of God, to discourage men and to hinder them, that they might be stumbling blocks to them.
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So it was with Christ, he was the falling of many in Israel by reason of this;
So it was with christ, he was the falling of many in Israel by reason of this;
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so was Paul, as a deceiver, and yet true, &c. Consider if thou hast this efficacy put into thy heart, that thou art able to overcome this, that thou art able to overcome all the offences,
so was Paul, as a deceiver, and yet true, etc. Consider if thou hast this efficacy put into thy heart, that thou art able to overcome this, that thou art able to overcome all the offences,
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and persecutions, all the slaunders and reproaches that are cast upon the wayes of God;
and persecutions, all the slanders and Reproaches that Are cast upon the ways of God;
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and notwithstanding that, to think well of them, and to walke in them, and practise them.
and notwithstanding that, to think well of them, and to walk in them, and practise them.
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Likewise, as it hath these things on the one hand, so it hath pleasures, preferments, glory, riches, credit,
Likewise, as it hath these things on the one hand, so it hath pleasures, preferments, glory, riches, credit,
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and all things of that nature on the other;
and all things of that nature on the other;
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art thou able to overcome all these? So to shut up this point & prosecute it no further,
art thou able to overcome all these? So to shut up this point & prosecute it no further,
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thus you shall know whether you be in Christ: for that is the point;
thus you shall know whither you be in christ: for that is the point;
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We have assurance in him, that if wee aske any thing, wee shall be heard, but first we must be in him;We have assurance in him, that if we ask any thing, we shall be herd, but First we must be in him;
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now to know whether we be in him (as you haue heard) there must be an act of ours,
now to know whither we be in him (as you have herd) there must be an act of ours,
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and secondly an act of his, which is this power that goes out from him, to change, to take and comprehend us.
and secondly an act of his, which is this power that Goes out from him, to change, to take and comprehend us.
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So much for the first thing. Now for the second; if a man will apply or take to himselfe the priviledges we haue by Christ,
So much for the First thing. Now for the second; if a man will apply or take to himself the privileges we have by christ,
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as this particular priviledge of being heard in our prayers, of coming to the Sacrament, or any other;
as this particular privilege of being herd in our Prayers, of coming to the Sacrament, or any other;
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know this, that it is not enough to be in Christ only, but there must be a certaine qualification, a certaine immediate fashioning,
know this, that it is not enough to be in christ only, but there must be a certain qualification, a certain immediate fashioning,
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and preparation of the heart, or else though thou haue a right to the priviledges,
and preparation of the heart, or Else though thou have a right to the privileges,
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though they belong to thee â–ª yet thou art suspended from the use, benefit, and comfort of them.
though they belong to thee â–ª yet thou art suspended from the use, benefit, and Comfort of them.
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And this is considered in these Five things. (I will but name them very briefely.) First,
And this is considered in these Five things. (I will but name them very briefly.) First,
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when a man comes to receiue the Sacrament, it's not enough for him to be in Christ, no nor when hee is come to do some other duties,
when a man comes to receive the Sacrament, it's not enough for him to be in christ, no nor when he is come to do Some other duties,
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but moreover there must be this also;
but moreover there must be this also;
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those graces thou hast, this change, this new creature that is wrought in thee, which is but a heape of particular graces, these must be acted and stirred up upon such an occasion:
those graces thou hast, this change, this new creature that is wrought in thee, which is but a heap of particular graces, these must be acted and stirred up upon such an occasion:
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It is true, no man ought to come except hee haue the graces of Gods Spirit wrought in his heart, that they may lye there in the habits, that they may be in the heart as fire raked in the ashes.
It is true, no man ought to come except he have the graces of God's Spirit wrought in his heart, that they may lie there in the habits, that they may be in the heart as fire raked in the Ashes.
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But if a man will come to receiue the Sacrament, and suffer these habits, these graces he hath to lie still there, he comes not as a worthy receiuer; (there are indeed degrees of unworthinesse) he comes not as a worthy receiuet except hee stirre them up,
But if a man will come to receive the Sacrament, and suffer these habits, these graces he hath to lie still there, he comes not as a worthy receiver; (there Are indeed Degrees of unworthiness) he comes not as a worthy receiuet except he stir them up,
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except they be acted at that very time: As for example;
except they be acted At that very time: As for Exampl;
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when we come to receiue the Sacrament, wee ought then to haue an especiall humiliation and sorrow for our sinnes;
when we come to receive the Sacrament, we ought then to have an especial humiliation and sorrow for our Sins;
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wee ought then to haue an especiall love to Iesus Christ;
we ought then to have an especial love to Iesus christ;
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we ought then to haue a spciall reioycing in him, and in all the Priviledges we haue by him;
we ought then to have a spciall rejoicing in him, and in all the Privileges we have by him;
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wee ought then to haue a speciall loue to our brethern, the men with whom wee converse, and among whom wee live:
we ought then to have a special love to our brother, the men with whom we converse, and among whom we live:
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now if a man come and receiue, and do not stirre up and act these graces, he receiues unworthily,
now if a man come and receive, and do not stir up and act these graces, he receives unworthily,
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and my ground for it, is this;
and my ground for it, is this;
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you see in the feast of Reconciliation, the Tenth day of the Seventh moneth, the Lord tels them there, you shall come, and you shall keepe it,
you see in the feast of Reconciliation, the Tenth day of the Seventh Monn, the Lord tells them there, you shall come, and you shall keep it,
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and you shall not doe worke, &c. But is this enough? no, he that doth not actually afflict his soule (saith he) that day, he shal be cut off from his people, Levit. 23. 27. That is,and you shall not do work, etc. But is this enough? no, he that does not actually afflict his soul (Says he) that day, he shall be Cut off from his people, Levit. 23. 27. That is,
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though they had a habituall disposition, and their hearts were prepared to sorrow for their sinnes,
though they had a habitual disposition, and their hearts were prepared to sorrow for their Sins,
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and to take them to heart and bewaile them, this is not enough, (saith hee) at this time you must afflict your soules, that is, there must be a stirring up of that sorrow:
and to take them to heart and bewail them, this is not enough, (Says he) At this time you must afflict your Souls, that is, there must be a stirring up of that sorrow:
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So likewise you finde this in the feasts, in more places than one, that when they come to keepe the feasts, at that time they shall eate and drinke,
So likewise you find this in the feasts, in more places than one, that when they come to keep the feasts, At that time they shall eat and drink,
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and refresh themselues, but in any case rejoyce, Deut. 12. and Deut. 16. I will not stand to repeate the places:
and refresh themselves, but in any case rejoice, Deuteronomy 12. and Deuteronomy 16. I will not stand to repeat the places:
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That is, it's not enough for you to haue thankfull hearts, to have hearts prepared for these thinges in the habit,
That is, it's not enough for you to have thankful hearts, to have hearts prepared for these things in the habit,
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but you must then rejoyce, for it is the season of it, (for every thing is good in it's season ) and the Lord reqvires it at such a time.
but you must then rejoice, for it is the season of it, (for every thing is good in it's season) and the Lord reqvires it At such a time.
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Therefore thus thinke with thy selfe, whensoever thou comest to receiue the Sacrament, this is the time that the graces I have, the habituall graces, must be new pointed as it were, they must be new whetted, new scowred, that they may be bright and shining upon such an occasion,
Therefore thus think with thy self, whensoever thou Comest to receive the Sacrament, this is the time that the graces I have, the habitual graces, must be new pointed as it were, they must be new whetted, new scoured, that they may be bright and shining upon such an occasion,
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when the Lord calls for it, you must then qvicken them, and stirre them up, that they may be all acted in your hearts.
when the Lord calls for it, you must then qvicken them, and stir them up, that they may be all acted in your hearts.
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And this is one thing, that it's not enough for a man to be in Christ, to take the priviledges that belong to him,
And this is one thing, that it's not enough for a man to be in christ, to take the privileges that belong to him,
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but there is a certaine qvalification reqvired that must be done at that time, when the Covenant is renewed And this is one, to have the graces thus acted.
but there is a certain qvalification reqvired that must be done At that time, when the Covenant is renewed And this is one, to have the graces thus acted.
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Secondly, there must be a new Reconciliation. For the Saints, those that are within the covenant, those that are regenerate men, (you must marke it well,
Secondly, there must be a new Reconciliation. For the Saints, those that Are within the Covenant, those that Are regenerate men, (you must mark it well,
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for it's a point of much use) when they commit sinnes aganst God, the guilt of their sinnes is retained:
for it's a point of much use) when they commit Sins against God, the guilt of their Sins is retained:
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though they are within the covenant, and are not cut off from Christ, but are in him;
though they Are within the Covenant, and Are not Cut off from christ, but Are in him;
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yet (I say) when they have sinned, the guilt of their sinne continues, and is continued till they be reconciled and renewed by faith and repentance;
yet (I say) when they have sinned, the guilt of their sin continues, and is continued till they be reconciled and renewed by faith and Repentance;
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as you see it was with David: Nathan would not have said when he came to him, Thy sinnes are forgiven thee, if there had not beene a new thing,
as you see it was with David: Nathan would not have said when he Come to him, Thy Sins Are forgiven thee, if there had not been a new thing,
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if there had not beene a thing done at that time; and therefore it intimates so much, that before his sinne was not forgiven:
if there had not been a thing done At that time; and Therefore it intimates so much, that before his sin was not forgiven:
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that is, the Lord was angry with him.
that is, the Lord was angry with him.
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You must know therefore this, that when a regenerate man sinnes, there is onely a particular guilt;
You must know Therefore this, that when a regenerate man Sins, there is only a particular guilt;
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the universall guilt of sinnes returnes not, (for that would cut him quite off, that would put him absolutely into the state of damnation,) but it's a particular guilt, for every particular sinne;
the universal guilt of Sins returns not, (for that would Cut him quite off, that would put him absolutely into the state of damnation,) but it's a particular guilt, for every particular sin;
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that is, even as a father is pleased well with his son, and knowes him to be his sonne, he is affected to him as to his sonne,
that is, even as a father is pleased well with his son, and knows him to be his son, he is affected to him as to his son,
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yet hee hath done such a particular action that hath offended him, and for that particular offence, he withdrawes himselfe from him, hee carries not himselfe to him as he was wont to doe, being offended with him for such a fault;
yet he hath done such a particular actium that hath offended him, and for that particular offence, he withdraws himself from him, he carries not himself to him as he was wont to do, being offended with him for such a fault;
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now till the sonne hath reconciled and humbled himselfe for that particular action, though the father have an hundred gifts to bestow on him,
now till the son hath reconciled and humbled himself for that particular actium, though the father have an hundred Gifts to bestow on him,
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yet hee shall have none of them, till hee hath reconciled himselfe;
yet he shall have none of them, till he hath reconciled himself;
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So thinke with thy selfe (if any sinne lye in the way) when thou commest to partake of this priviledge to receive the Sacrament,
So think with thy self (if any sin lie in the Way) when thou Comest to partake of this privilege to receive the Sacrament,
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or when thou commest to call on God for any particular mercy, or to have any request granted;
or when thou Comest to call on God for any particular mercy, or to have any request granted;
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thinke then with thy selfe, such a sinne I committed, I must humble my selfe for it, I must labour to make reconciliation, labour to have this taken away, that my Father may bee reconcilied to mee;
think then with thy self, such a sin I committed, I must humble my self for it, I must labour to make reconciliation, labour to have this taken away, that my Father may be reconcilied to me;
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then come and take the priviledge, for now it belongs unto me;
then come and take the privilege, for now it belongs unto me;
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therefore there is a necessity of renewing our repentance and reconciliation most exactly, and to take a very particular examination of our wayes when wee come to receive the Sacrament,
Therefore there is a necessity of renewing our Repentance and reconciliation most exactly, and to take a very particular examination of our ways when we come to receive the Sacrament,
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or when we draw neere to God upon such speciall occasions, least our Father, (though he be a Father to us) have some particular quarrell against us;
or when we draw near to God upon such special occasions, lest our Father, (though he be a Father to us) have Some particular quarrel against us;
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for even he whom we call Father, 1 Pet. 1. 17, iudgeth every man (even his owne sonnes) without respect of persons; that is, he will not beare any ill in them:
for even he whom we call Father, 1 Pet. 1. 17, Judgeth every man (even his own Sons) without respect of Persons; that is, he will not bear any ill in them:
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thus you see did he with Moses, with David, and others, and the like he doth with all the Saints.
thus you see did he with Moses, with David, and Others, and the like he does with all the Saints.
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This is the second qualification that is required before you can have any part in any of the priviledges, before you can attaine unto this assurance, to aske and have;
This is the second qualification that is required before you can have any part in any of the privileges, before you can attain unto this assurance, to ask and have;
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therefore it is not without use, and that not in the Sacrament onely, but also in that which we have to deliver.
Therefore it is not without use, and that not in the Sacrament only, but also in that which we have to deliver.
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Thirdly, suppose there be no particular sinne, suppose the grace you have, be acted, when you come to receive the Sacrament;
Thirdly, suppose there be no particular sin, suppose the grace you have, be acted, when you come to receive the Sacrament;
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yet there is a third thing required, a third qualification that must be found in the heart of him that will be a worthy receiver,
yet there is a third thing required, a third qualification that must be found in the heart of him that will be a worthy receiver,
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and that is, to observe well what distance is growne betweene the Lord and him ever since the time, that he hath in a more particular manner beene reconciled to him.
and that is, to observe well what distance is grown between the Lord and him ever since the time, that he hath in a more particular manner been reconciled to him.
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This is another thing than what wee named before, to consider what rust hath growne upon his soule, what soyle his heart hath contracted, by conversing in the world,
This is Another thing than what we nam before, to Consider what rust hath grown upon his soul, what soil his heart hath contracted, by conversing in the world,
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and by medling with worldly and earthly things; for the soule gathers soyle with medling with them, even as the hands doe;
and by meddling with worldly and earthly things; for the soul gathers soil with meddling with them, even as the hands do;
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now thou must thinke with thy selfe, when thou commest to the Lord, and drawest neere to him in this,
now thou must think with thy self, when thou Comest to the Lord, and drawest near to him in this,
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or any other duty, thou must recover that distance againe, and bring thy heart neerer to the Lord, thou must draw neerer to him, thou must get thy heart to a more close,
or any other duty, thou must recover that distance again, and bring thy heart nearer to the Lord, thou must draw nearer to him, thou must get thy heart to a more close,
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and neere, and inward conjunction with him;
and near, and inward conjunction with him;
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thou must labour to have that hardnesse that thou hast contracted (as it will be in a little continuance of time) thou must labour I say, to have that tooke away and remooved;
thou must labour to have that hardness that thou hast contracted (as it will be in a little Continuance of time) thou must labour I say, to have that took away and removed;
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to have thy heart softened, to have the rust rubbed off; thou must labour to have all these things done;
to have thy heart softened, to have the rust rubbed off; thou must labour to have all these things done;
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For thou must know this, That though there be not a particular sinne committed, yet as we see, the outward man is subject to a wasting,
For thou must know this, That though there be not a particular sin committed, yet as we see, the outward man is Subject to a wasting,
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though there be no wounds, though there bee no sicknesse;
though there be no wounds, though there be no sickness;
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though a man be in perfect health, and all is well with him, and hee observe all the rules of dyet,
though a man be in perfect health, and all is well with him, and he observe all the rules of diet,
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yet (I say) you see the outward man is subject to wasting, to fainting, to weakenesse, and decay;
yet (I say) you see the outward man is Subject to wasting, to fainting, to weakness, and decay;
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and therefore there must be a renewing of dyet, and of strength, or else it cannot bee able to hold out:
and Therefore there must be a renewing of diet, and of strength, or Else it cannot be able to hold out:
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So it is with the inward man;
So it is with the inward man;
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though there bee no particular sinne, though a man did keepe some good course in the wayes of godlynesse, without running out emenently or evidently,
though there be no particular sin, though a man did keep Some good course in the ways of godliness, without running out emenently or evidently,
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yet he is subject to a secret decay, so that sometimes hee must have some speciall meate, some speciall feast, which the Lord hath appointed for that purpose, (for he doth nothing in vaine:) And if this Sacrament could bee spared, that a man might keepe the strength of the inward man without it, the Lord would not have put you to this trouble;
yet he is Subject to a secret decay, so that sometime he must have Some special meat, Some special feast, which the Lord hath appointed for that purpose, (for he does nothing in vain:) And if this Sacrament could be spared, that a man might keep the strength of the inward man without it, the Lord would not have put you to this trouble;
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but he seeth it necessary and therefore he hath appointed it to be received, and that often, that you might feed upon the body and blood of Christ, that you might eate his flesh and drinke his blood,
but he sees it necessary and Therefore he hath appointed it to be received, and that often, that you might feed upon the body and blood of christ, that you might eat his Flesh and drink his blood,
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and gather new strength from it, that when there is a decay of grace in your hearts, you may goe to this Fountaine,
and gather new strength from it, that when there is a decay of grace in your hearts, you may go to this Fountain,
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and fill the Cisternes againe to recover strength;
and fill the Cisterns again to recover strength;
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For when a man comes to the Sacrament as hee ought, hee gathers a new strength,
For when a man comes to the Sacrament as he ought, he gathers a new strength,
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as a man doth from a feast;
as a man does from a feast;
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his heart is cheered up as it is with Flagons of wine, hee is refreshed, his hunger and thirst is satisfied;
his heart is cheered up as it is with Flagons of wine, he is refreshed, his hunger and thirst is satisfied;
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That is, the desires of his soule that long after Christ, after righteousnesse, and assurance, are quickned and refreshed.
That is, the Desires of his soul that long After christ, After righteousness, and assurance, Are quickened and refreshed.
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And this is the third thing. Fourthly, besides all this; First the stirring up of the graces, and the acting of the habits;
And this is the third thing. Fourthly, beside all this; First the stirring up of the graces, and the acting of the habits;
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Secondly, making thy peace and reconciliation with God, and remooving of any particular offence, that is betwixt God and thee;
Secondly, making thy peace and reconciliation with God, and removing of any particular offence, that is betwixt God and thee;
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Thirdly, this scouring off the rust, this remooving the distance betweene God and thee, the softning of that hardnesse which thy heart hath contracted;
Thirdly, this scouring off the rust, this removing the distance between God and thee, the softening of that hardness which thy heart hath contracted;
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this recovering the strength that thou hast wasted;
this recovering the strength that thou hast wasted;
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There is besides all these a fourth thing required, which is, that there be an Intention, a particular increase of thy will, in taking Christ, of thy desire to Christ,
There is beside all these a fourth thing required, which is, that there be an Intention, a particular increase of thy will, in taking christ, of thy desire to christ,
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and of every grace that knits thee and Christ together;
and of every grace that knits thee and christ together;
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For there are certaine sementing graces, certaine glewing graces, that joyne Christ and thy soule together,
For there Are certain sementing graces, certain glowing graces, that join christ and thy soul together,
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as Faith and Love; these are the two maine graces; there are a great traine of graces that follow them, but these are the chiefe,
as Faith and Love; these Are the two main graces; there Are a great train of graces that follow them, but these Are the chief,
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and these I say must bee intended:
and these I say must be intended:
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For what is the end of the Sacrament? Is it not to knit the knot stronger betweene Christ and us, to make the union more full and perfect? is it not to increase our willingnesse to take and receive Christ? for you know all the acts of the soule may be intended.
For what is the end of the Sacrament? Is it not to knit the knot Stronger between christ and us, to make the Union more full and perfect? is it not to increase our willingness to take and receive christ? for you know all the acts of the soul may be intended.
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Put the case there be a resolved act in the heart and soule of any man, whereby he saith thus with himselfe:
Put the case there be a resolved act in the heart and soul of any man, whereby he Says thus with himself:
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I am resolved to take Christ, and to serve and love him for the time of my life,
I am resolved to take christ, and to serve and love him for the time of my life,
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yet this resolution of his, though it bee perfect and sincere, may receive intention;
yet this resolution of his, though it be perfect and sincere, may receive intention;
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when a man is willing to doe to a thing truly, there may be degrees added to that will;
when a man is willing to do to a thing truly, there may be Degrees added to that will;
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when there is light in a roome (when thou bringest in more candles) that light may be increased.
when there is Light in a room (when thou bringest in more Candles) that Light may be increased.
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so it may in this, so may your faith & love; (by faith I mean nothing,
so it may in this, so may your faith & love; (by faith I mean nothing,
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but the resolution of the heart to take Christ;
but the resolution of the heart to take christ;
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I meane not the beleeving part, but the taking part, the act of the will taking Christ,
I mean not the believing part, but the taking part, the act of the will taking christ,
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or receiving him, which is nothing else but the choise of the will that resolves to take him.) I doe but touch this by the way,
or receiving him, which is nothing Else but the choice of the will that resolves to take him.) I do but touch this by the Way,
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because it is a point I have handled already at large; the thing I ayme at is this;
Because it is a point I have handled already At large; the thing I aim At is this;
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I say the glewing graces are these two; Faith and love, whereby you thus take Christ for your Lord and Saviour;
I say the glowing graces Are these two; Faith and love, whereby you thus take christ for your Lord and Saviour;
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Faith is like the part of the compasse that goeth about and doth the worke; and love is that cementing grace whereby we are more knit unto the Lord;
Faith is like the part of the compass that Goes about and does the work; and love is that cementing grace whereby we Are more knit unto the Lord;
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They have both their office and their place;
They have both their office and their place;
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You know love is an uniting affection, therefore this is the definition of it, It is a desire of union with that it loves;
You know love is an uniting affection, Therefore this is the definition of it, It is a desire of Union with that it loves;
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Now when thou comest to receive the Sacrament, or to pray, or put up any speciall request,
Now when thou Comest to receive the Sacrament, or to pray, or put up any special request,
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when thou comest to have to do with God, to make use of any priviledge thou hast in Christ, thy chiefe busines is to intend this faith & love, at such a time to draw thee neerer, to make the union perfect.
when thou Comest to have to do with God, to make use of any privilege thou hast in christ, thy chief business is to intend this faith & love, At such a time to draw thee nearer, to make the Union perfect.
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You will say, how is this increased and how is it intended? I answer;
You will say, how is this increased and how is it intended? I answer;
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Two wayes in the Sacrament, one way is the very repetition, the very renewing the covenant, the very doing it over againe, the resolution of taking him, (for there is a mutuall covenant, you know betweene Christ and us,) it is confirmed to us in the Sacrament, hee confirmes his, Two ways in the Sacrament, one Way is the very repetition, the very renewing the Covenant, the very doing it over again, the resolution of taking him, (for there is a mutual Covenant, you know between christ and us,) it is confirmed to us in the Sacrament, he confirms his,
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and wee confirme ours, as the freindship betweene Ionathan and David was increased by the renewing of the covenant,
and we confirm ours, as the friendship between Ionathan and David was increased by the renewing of the Covenant,
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or else why was it repeated? They very repetition of the act intends the habit, the habit is increased by the repetition of the act, though it were no more;
or Else why was it repeated? They very repetition of the act intends the habit, the habit is increased by the repetition of the act, though it were no more;
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so the renewing of the covenant exerciseth thy faith, it sets a worke thy faith and thy loue,
so the renewing of the Covenant Exerciseth thy faith, it sets a work thy faith and thy love,
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when thou comest to receiue the Sacrament, the very intention is increased:
when thou Comest to receive the Sacrament, the very intention is increased:
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but this is not all, There is another thing in the Sacrament that much increaseth it,
but this is not all, There is Another thing in the Sacrament that much increases it,
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and that is a thing I would have you chiefely to take notice of;
and that is a thing I would have you chiefly to take notice of;
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That is the very Sacrament it selfe, the elements of bread and wine delivered to thee, with the very words of the minister, Take and eate, this is my body, that was broken for thee;
That is the very Sacrament it self, the elements of bred and wine Delivered to thee, with the very words of the minister, Take and eat, this is my body, that was broken for thee;
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Take and drinke, this is my blood, that was shed, &c. For when these words are spoken to us,Take and drink, this is my blood, that was shed, etc. For when these words Are spoken to us,
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if wee did consider well of them, and thinke thus with our selves;
if we did Consider well of them, and think thus with our selves;
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These words that the Lord him himselfe hath appointed the Minister to speake (for therein is the force of them that they are of the Lords own institution) therefore the strength of every Sacrament lies in the institution;
These words that the Lord him himself hath appointed the Minister to speak (for therein is the force of them that they Are of the lords own Institution) Therefore the strength of every Sacrament lies in the Institution;
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That is a rule in Dininity;
That is a Rule in Dininity;
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the Papists themselues, who haue added fiue other Sacraments, cannot deny, but that every Sacrament must haue an immediate institution from Christ himselfe,
the Papists themselves, who have added fiue other Sacraments, cannot deny, but that every Sacrament must have an immediate Institution from christ himself,
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even from his owne mouth, or else there is no strength in it;
even from his own Mouth, or Else there is no strength in it;
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so that even as it is with all things that are symbolls of other things, (as take markes in feilds that stand for the division of severall mens rights;
so that even as it is with all things that Are symbols of other things, (as take marks in fields that stand for the division of several men's rights;
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take counters that stand for Thousands and Hundreds, the very essence of these things stands in the very institution of them;) So in the Sacrament,
take counters that stand for Thousands and Hundreds, the very essence of these things Stands in the very Institution of them;) So in the Sacrament,
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except these words were from the Lords owne mouth that delivered it, this very delivering of the bread and wine, being a signe to you of the forgiuenes of your sinnes,
except these words were from the lords own Mouth that Delivered it, this very delivering of the bred and wine, being a Signen to you of the forgiveness of your Sins,
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except the Lord had thus instituted it, there had beene no force in it. I say consider, they are words that the Minister speakes not in an ordinary course,
except the Lord had thus instituted it, there had been no force in it. I say Consider, they Are words that the Minister speaks not in an ordinary course,
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but he is appointed by the Lord himselfe to speake them;
but he is appointed by the Lord himself to speak them;
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and now when these words make a new impression upon thy heart, it addes an intention to thy faith and loue.
and now when these words make a new impression upon thy heart, it adds an intention to thy faith and love.
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For example, (to make it a little more cleare to you, that you may understand it distinctly.) The Lord hath said this, he will forgive the sinnes of all those that come unto him, hee will forgive them that forsake their sinnes,
For Exampl, (to make it a little more clear to you, that you may understand it distinctly.) The Lord hath said this, he will forgive the Sins of all those that come unto him, he will forgive them that forsake their Sins,
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and take Christ Iesus, and love and feare him for the time to come;
and take christ Iesus, and love and Fear him for the time to come;
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The Lord might have suffered it to goe thus in generall, that he hath delivered it unto you and no more;
The Lord might have suffered it to go thus in general, that he hath Delivered it unto you and no more;
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But hee thought good to goe further and say thus to mankind: Its true, I have said it, but I will not content my selfe with that,
But he Thought good to go further and say thus to mankind: Its true, I have said it, but I will not content my self with that,
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but will adde certaine seales and symbolls, certaine externall signes, that thou shalt see and looke on;
but will add certain Seals and symbols, certain external Signs, that thou shalt see and look on;
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and I say to thee, this covenant haue I made with thee, and when thou seest the bread and wine delivered by the Minister, know this, that the thing that thou seest is a witnesse betweene thee and me:
and I say to thee, this Covenant have I made with thee, and when thou See the bred and wine Delivered by the Minister, know this, that the thing that thou See is a witness between thee and me:
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That as it was said by Laban and Iacob when they made a covenant, This stone be witnesse betweene us:
That as it was said by Laban and Iacob when they made a Covenant, This stone be witness between us:
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And God said to Noah, when I looke upon the rainebowe, it shall bee a signe that I will destroy the earth no more after this manner;
And God said to Noah, when I look upon the rainbow, it shall be a Signen that I will destroy the earth no more After this manner;
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when the Lord hath said it and hath appointed this outward Symboll that thine eyes looke upon, I remember the covenant,
when the Lord hath said it and hath appointed this outward Symbol that thine eyes look upon, I Remember the Covenant,
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and this is a signe betweene us, this shall bind mee to it and him likewise;
and this is a Signen between us, this shall bind me to it and him likewise;
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Now when this is done anew, (it may be every month) this is a wondrous great mercy, this is a marvellous great helpe (if it be rightly understood) to strengthen our faith.
Now when this is done anew, (it may be every Monn) this is a wondrous great mercy, this is a marvellous great help (if it be rightly understood) to strengthen our faith.
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Doth it not helpe us, when we see the Rainebowe which the Lord hath appointed to put him in mind of his covenant? I will remember my covenant,
Does it not help us, when we see the Rainbow which the Lord hath appointed to put him in mind of his Covenant? I will Remember my Covenant,
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when I looke on the Bowe in the Cloud it shall confirme me, and I will not breake my covenant to destroy the world with a flood; when I look on the Bow in the Cloud it shall confirm me, and I will not break my Covenant to destroy the world with a flood;
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So this administration of the Sacrament, when the Lord lookes upon it, hee cannot but remember his promise and his covenant, of pardoning our sinnes;
So this administration of the Sacrament, when the Lord looks upon it, he cannot but Remember his promise and his Covenant, of pardoning our Sins;
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And when thou lookest on it, thou art assured of it, for hee hath said it;
And when thou Lookest on it, thou art assured of it, for he hath said it;
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it shall bee a signe and a witnesse betweene us;
it shall be a Signen and a witness between us;
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Now I say that new impression that these words, (thus contrived and understood, and delivered by the minister) make upon the heart, intends our faith and love;
Now I say that new impression that these words, (thus contrived and understood, and Delivered by the minister) make upon the heart, intends our faith and love;
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as indeed it is a great matter to haue it spoken to us by a Minister of the Gospell, sent from Christ, from his owne mouth;
as indeed it is a great matter to have it spoken to us by a Minister of the Gospel, sent from christ, from his own Mouth;
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Take and eat, this is my body that was broken for you: Take and eat, this is my body that was broken for you:
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and this is my blood that was shed for you and for many, for the remission of sinnes. and this is my blood that was shed for you and for many, for the remission of Sins.
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This is the fourth qvalification that is reqvired, that our faith and love bee intended, and our union increased;
This is the fourth qvalification that is reqvired, that our faith and love be intended, and our Union increased;
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that the will, resolution, and purpose of taking Christ for our Lord, receive more degrees; that so we may be more fast and firmely united and knit to him;
that the will, resolution, and purpose of taking christ for our Lord, receive more Degrees; that so we may be more fast and firmly united and knit to him;
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which I say is done partly by the repetition on both sides (for the very repetition doth it;) and partly by a new impression that these words ( take, eat &c) make on the soule.
which I say is done partly by the repetition on both sides (for the very repetition does it;) and partly by a new impression that these words (take, eat etc.) make on the soul.
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Now I adde the last thing which is required, (still remember the maine thing wee are upon, that it is not enough for thee to be in Christ,
Now I add the last thing which is required, (still Remember the main thing we Are upon, that it is not enough for thee to be in christ,
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but if thou wilt bee a worthy receiver, thou must haue these foure qualifications in thee, that I have named already;
but if thou wilt be a worthy receiver, thou must have these foure qualifications in thee, that I have nam already;
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Thou must reconcile thy selfe anew, thou must rub off the rust from thy soule which it hath gathered, Thou must recover the distance that is growne betweene God and thee;
Thou must reconcile thy self anew, thou must rub off the rust from thy soul which it hath gathered, Thou must recover the distance that is grown between God and thee;
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Thou must adde an intending and an increase, Thou must adde more degrees to thy faith and love, and after all these.)
Thou must add an intending and an increase, Thou must add more Degrees to thy faith and love, and After all these.)
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Fiftly and lastly, this is also required (which is much for our benefit and comfort) namely, to put up thy request,
Fifty and lastly, this is also required (which is much for our benefit and Comfort) namely, to put up thy request,
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when thou comest neere to the Lord in the Sacrament:
when thou Comest near to the Lord in the Sacrament:
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Now thou must not only do this, but thou must also make some use of the covenant, which the Lord hath made with thee for his part,
Now thou must not only do this, but thou must also make Some use of the Covenant, which the Lord hath made with thee for his part,
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so that thou mayst thinke this with thy selfe;
so that thou Mayest think this with thy self;
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When I come to receive the Sacrament, I have but two workes to doe, one is to recovenant with the Lord,
When I come to receive the Sacrament, I have but two works to do, one is to recovenant with the Lord,
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and to renew my repentance, and to set all eaven; and the other is to remember the Lords covenant.
and to renew my Repentance, and to Set all eaven; and the other is to Remember the lords Covenant.
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You will say, what is the Covenant? It's a Covenant that consists of these three things or points;
You will say, what is the Covenant? It's a Covenant that consists of these three things or points;
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Iustification, I will forgive thy sins; Sanctification, I will make you new hearts, and new spirits; Justification, I will forgive thy Sins; Sanctification, I will make you new hearts, and new spirits;
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and the third, all things are ours; that is, I have made you heires of the world, heires of all things, you have all the promises belonging to you, that belong to this life,
and the third, all things Are ours; that is, I have made you Heirs of the world, Heirs of all things, you have all the promises belonging to you, that belong to this life,
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and that which is to come; this is the Covenant which the Lord hath made.
and that which is to come; this is the Covenant which the Lord hath made.
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Now thou art bound when thou comest to receive the Sacrament, not onely to remember this Covenant, Doe this (saith hee) in remembrance of Mee, and not barely of mee,
Now thou art bound when thou Comest to receive the Sacrament, not only to Remember this Covenant, Do this (Says he) in remembrance of Me, and not barely of me,
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and of my being crucified for thee, and of all the love that I have shewed unto thee,
and of my being Crucified for thee, and of all the love that I have showed unto thee,
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but also in remembrance of the Covenant, and of those gracious promises, which are the particulars of which that Covenant is the summe:
but also in remembrance of the Covenant, and of those gracious promises, which Are the particulars of which that Covenant is the sum:
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and therefore, thus a man is to do.
and Therefore, thus a man is to do.
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What? hath the Lord vouchsafed mee this favour, that I may come to his Table, I may come and renew the nuptials and my covenant with him? Surely,
What? hath the Lord vouchsafed me this favour, that I may come to his Table, I may come and renew the nuptials and my Covenant with him? Surely,
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then I will looke about and consider what I want, what request I shall put up unto him;
then I will look about and Consider what I want, what request I shall put up unto him;
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for there is nothing that is wanting, but it is within this Covenant;
for there is nothing that is wanting, but it is within this Covenant;
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and thou art to put up thy request in a speciall manner, whatsoever it be, be it concerning things belonging to thy soule, to have a strong lust mortified, to have thy hard heart softned, to have some sin that lyes upon thy conscience forgiven,
and thou art to put up thy request in a special manner, whatsoever it be, be it Concerning things belonging to thy soul, to have a strong lust mortified, to have thy hard heart softened, to have Some since that lies upon thy conscience forgiven,
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and to have that forgivenesse assured to thee:
and to have that forgiveness assured to thee:
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be it any thing that concernes thy particular estate, if it be to be delivered from a potent enemy,
be it any thing that concerns thy particular estate, if it be to be Delivered from a potent enemy,
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or whatsoever it be, put up thy request, and that largely, open thy mouth wide, that is, make thy request full, feare it not.
or whatsoever it be, put up thy request, and that largely, open thy Mouth wide, that is, make thy request full, Fear it not.
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Put the case (againe) it be somewhat that doth not concerne thee, but that it concerneth the Church abroad,
Put the case (again) it be somewhat that does not concern thee, but that it concerns the Church abroad,
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or the Church at home, it is a case that much concernes any of these in the Church, put it up to him,
or the Church At home, it is a case that much concerns any of these in the Church, put it up to him,
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and put it up with confidence.
and put it up with confidence.
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For this is a marriage day (as it were) it is the time when he reacheth out his scepter (as you know the things I allude to) and thou maist come to his presence:
For this is a marriage day (as it were) it is the time when he reaches out his sceptre (as you know the things I allude to) and thou Mayest come to his presence:
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you know, when Hester was admitted to the presence of the King, then said hee, What request hast thou? when you are admitted to the familiarity and presence of the Lord, hee lookes for it, he askes what request you have to put up to him? and the promises are large enough:
you know, when Esther was admitted to the presence of the King, then said he, What request hast thou? when you Are admitted to the familiarity and presence of the Lord, he looks for it, he asks what request you have to put up to him? and the promises Are large enough:
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I will give it, whatsoever it be, if you aske according to my will; and therefore, do in this case as Moses used to doe:I will give it, whatsoever it be, if you ask according to my will; and Therefore, do in this case as Moses used to do:
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you shall find when Moses drew neere unto the Lord, when he was admitted into his presence,
you shall find when Moses drew near unto the Lord, when he was admitted into his presence,
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and saw him face to face (for that was the great priviledge Moses had) when there was any speciall apparition of the Lord to him, Moses makes this argument: (saith hee) It is a great mercy that thou wouldest shew mee this, that such a poore man as I am, should have this priviledge,
and saw him face to face (for that was the great privilege Moses had) when there was any special apparition of the Lord to him, Moses makes this argument: (Says he) It is a great mercy that thou Wouldst show me this, that such a poor man as I am, should have this privilege,
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and give mee leave to make use of it:
and give me leave to make use of it:
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Lord, if I have found favour in thy sight, that is, since thou hast vouchsafed mee such a favour in thy sight, do thus and thus for mee: Lord, if I have found favour in thy sighed, that is, since thou hast vouchsafed me such a favour in thy sighed, do thus and thus for me:
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you see he made this request for the whole Church of God and saved them, or else they had beene destroyed.
you see he made this request for the Whole Church of God and saved them, or Else they had been destroyed.
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If thou hast not any particular argument in this case, say, If I have found favour in thy sight, do this:
If thou hast not any particular argument in this case, say, If I have found favour in thy sighed, do this:
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so I say, when thou hast this promise confirmed, that Christ hath given himselfe to thee,
so I say, when thou hast this promise confirmed, that christ hath given himself to thee,
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& the symbol of that promise is the bread and wine, which he hath given to thee, put up thy request:
& the symbol of that promise is the bred and wine, which he hath given to thee, put up thy request:
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O Lord, if thou hast vouchsafed to give mee Christ, wilt thou not with him give mee all things else? Lord,
Oh Lord, if thou hast vouchsafed to give me christ, wilt thou not with him give me all things Else? Lord,
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if I have found favour in thy sight, to do so great a thing for mee, deny mee not this particular request.
if I have found favour in thy sighed, to do so great a thing for me, deny me not this particular request.
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Thus we ought to doe, especially when we come to things that are beyond nature: when we come, let us consider with our selves;
Thus we ought to do, especially when we come to things that Are beyond nature: when we come, let us Consider with our selves;
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Indeed I have a naturall disposition that carries me strongly to evill, I shall never be able to overcome it, there are such duties to doe, I shall never be able to performe them:
Indeed I have a natural disposition that carries me strongly to evil, I shall never be able to overcome it, there Are such duties to do, I shall never be able to perform them:
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In such a case thou must doe it the more earnestly, thou must sigh & groane to the Lord.
In such a case thou must do it the more earnestly, thou must sighs & groan to the Lord.
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Elishah when hee comes to doe a thing so much above the course of nature, Elishah when he comes to do a thing so much above the course of nature,
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as to raise a dead child to life, hee sighed unto the Lord, that is, he prayed earnestly.
as to raise a dead child to life, he sighed unto the Lord, that is, he prayed earnestly.
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Eliah, when hee would have Raine, hee cryed, he tooke much paines, he prayed: So must thou doe in this case: Elijah, when he would have Rain, he cried, he took much pains, he prayed: So must thou do in this case:
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and know this for thy comfort, that though thou thinke thou shalt never be able to doe these things, to overcome such lusts, such hereditary diseases,
and know this for thy Comfort, that though thou think thou shalt never be able to do these things, to overcome such Lustiest, such hereditary diseases,
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yet the Lord is able to helpe thee: though these are past naturall helpe, yet they are not past the helpe of grace;
yet the Lord is able to help thee: though these Are passed natural help, yet they Are not passed the help of grace;
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though the spirit in us lust after envy;
though the Spirit in us lust After envy;
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yet as the Apostle Iames saith, The Scriptures offer more grace, that is, the Scriptures offer grace and ability, to doe more than nature can doe;
yet as the Apostle James Says, The Scriptures offer more grace, that is, the Scriptures offer grace and ability, to do more than nature can do;
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nature cannot heale a spirit, that lusteth after envy, or any other thing;
nature cannot heal a Spirit, that Lusteth After envy, or any other thing;
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a spirit that lusts after credit, after mony, after the sinne of uncleanenesse, or whatsoever is presented:
a Spirit that Lustiest After credit, After money, After the sin of uncleanness, or whatsoever is presented:
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now the Scriptures offer that grace, that will overcome any of these sinnes, bt they never so strong, or so old;
now the Scriptures offer that grace, that will overcome any of these Sins, But they never so strong, or so old;
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Christ healed hereditary diseases, he healed those that were borne lame and blinde: so though thou be borne with such lusts, Christ is able to heale thee;
christ healed hereditary diseases, he healed those that were born lame and blind: so though thou be born with such Lustiest, christ is able to heal thee;
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you see a Prophet could heale Naaman of his Leprosie, when there was no other that could doe it; so saith Christ;
you see a Prophet could heal Naaman of his Leprosy, when there was no other that could do it; so Says christ;
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Come unto me all yee, and I will heale you. So that you see wee must put up our requests to God. Come unto me all ye, and I will heal you. So that you see we must put up our requests to God.
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The third Sermon. WE have already made some entrance upon the words:
The third Sermon. WE have already made Some Entrance upon the words:
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I told you what the Apostles scope is in them, which is to make knowne to all Christians to whom he wrote, another great priviledge, besides that which hee named before:
I told you what the Apostles scope is in them, which is to make known to all Christians to whom he wrote, Another great privilege, beside that which he nam before:
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that is, That hee that hath the Sonne, hath life; this (saith hee) is another priviledge, that whatsoever you aske, you shall have;
that is, That he that hath the Son, hath life; this (Says he) is Another privilege, that whatsoever you ask, you shall have;
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onely remember that you have this assurance in him, that is, in Christ Iesus:
only Remember that you have this assurance in him, that is, in christ Iesus:
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That point, (what it is to be in him, that it may be the ground of all the benefits and priviledges wee injoy) wee handled the last day.
That point, (what it is to be in him, that it may be the ground of all the benefits and privileges we enjoy) we handled the last day.
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Now we come to the priviledge it selfe, If wee aske any thing according to his will be heareth us.
Now we come to the privilege it self, If we ask any thing according to his will be hears us.
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The words are so plaine, I shall not need to spend any time in opening of them,
The words Are so plain, I shall not need to spend any time in opening of them,
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but deliver you the point that lyes so evidently before us:
but deliver you the point that lies so evidently before us:
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which is this, [ That all the prayers of the Saints made upon earth, are assuredly heard in heaven ] whatsoever we aske, (saith he) according to his will hee heareth us, onely the conditions must be observed.
which is this, [ That all the Prayers of the Saints made upon earth, Are assuredly herd in heaven ] whatsoever we ask, (Says he) according to his will he hears us, only the conditions must be observed.
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When you heare such a generall as this, it must be limited, there are certaine bounds set to it, which wee will name unto you: which are these foure conditions.
When you hear such a general as this, it must be limited, there Are certain bounds Set to it, which we will name unto you: which Are these foure conditions.
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First, all the prayers that are made upon earth shall be heard in heaven; if they be the prayers of a righteous man, and are faithfull and fervent.
First, all the Prayers that Are made upon earth shall be herd in heaven; if they be the Prayers of a righteous man, and Are faithful and fervent.
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The person must be righteous, that must first be remembred:
The person must be righteous, that must First be remembered:
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because, although the prayer be never so good, yet except the person be accepted from whom it comes, the Lord regards it not:
Because, although the prayer be never so good, yet except the person be accepted from whom it comes, the Lord regards it not:
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you know in the old Law, the blood of Swine was reckoned an abominable Sacrifice, yet if you take the blood of sheepe,
you know in the old Law, the blood of Swine was reckoned an abominable Sacrifice, yet if you take the blood of sheep,
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and compare them together, you shall finde no difference; It may be the Swines blood is the better:
and compare them together, you shall find no difference; It may be the Swine blood is the better:
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then whats the reason the Swines blood is not accepted? even because of the subject of it, it was the blood of Swine,
then whats the reason the Swine blood is not accepted? even Because of the Subject of it, it was the blood of Swine,
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and therefore you see it was put downe, that it was an abominable Sacrifice. So it is with prayer;
and Therefore you see it was put down, that it was an abominable Sacrifice. So it is with prayer;
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Take the prayer of a Saint, and the prayer of a wicked man;
Take the prayer of a Saint, and the prayer of a wicked man;
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it may be, if you looke upon the petitions, or whatsoever is in the prayer it selfe, you shall finde some times the prayer of a godly man more cold, and lesse fervent:
it may be, if you look upon the petitions, or whatsoever is in the prayer it self, you shall find Some times the prayer of a godly man more cold, and less fervent:
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the petitions are not so well framed as the wicked mans:
the petitions Are not so well framed as the wicked men:
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yet because this comes from such a person, the Lord regards it not, you know the condition is mentioned Iames fift: The prayer of the righteous man availeth much, if it be fervent.
yet Because this comes from such a person, the Lord regards it not, you know the condition is mentioned James fift: The prayer of the righteous man availeth much, if it be fervent.
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Now as this is required in the person, so there is somewhat required in the prayer also, that is, that it be fervent and faithfull;
Now as this is required in the person, so there is somewhat required in the prayer also, that is, that it be fervent and faithful;
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that it be fervent, you have it in the same place, The prayer of a righteous man availeth much if it be fervent;
that it be fervent, you have it in the same place, The prayer of a righteous man availeth much if it be fervent;
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that is, it must be a prayer made from the sence of the misery that is in us,
that is, it must be a prayer made from the sense of the misery that is in us,
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and from the mercie of God, when a man takes a thing to heart, that he prayes for,
and from the mercy of God, when a man Takes a thing to heart, that he prays for,
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and comes with confidence to be heard, for that makes him fervent. This the Lord will have, and also he will have it faithfull:
and comes with confidence to be herd, for that makes him fervent. This the Lord will have, and also he will have it faithful:
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Iames the first, when the Apostle exhorts them to prayer, if any man want wisdome (saith he) let him aske it of God: James the First, when the Apostle exhorts them to prayer, if any man want Wisdom (Says he) let him ask it of God:
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but then marke, he carefully puts in this condition, see that He pray in faith, that is, beleeue that it shall be done unto him:
but then mark, he carefully puts in this condition, see that He pray in faith, that is, believe that it shall be done unto him:
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now this faith includes repentance, for no man can beleeve that he shall be heard, except hee make his heart perfect with God:
now this faith includes Repentance, for no man can believe that he shall be herd, except he make his heart perfect with God:
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If he allow any sinne in himselfe, he cannot beleeve vpon any good ground:
If he allow any sin in himself, he cannot believe upon any good ground:
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therefore when I say it must be faithfull, that also is included, we must regard no wickednes in our hearts, for in such a case, the Lord heares not, hee heares not sinners. So that this you must remember;
Therefore when I say it must be faithful, that also is included, we must regard no wickedness in our hearts, for in such a case, the Lord hears not, he hears not Sinners. So that this you must Remember;
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First, the person must be righteous, and the prayer must be fervent and faithfull.
First, the person must be righteous, and the prayer must be fervent and faithful.
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Secondly, the other Condition you shall heare in the Text, it must be according to his will; you must not thinke, whatsoever you aske,
Secondly, the other Condition you shall hear in the Text, it must be according to his will; you must not think, whatsoever you ask,
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if you aske it loosely at Gods hands, that it shall presently be graunted you:
if you ask it loosely At God's hands, that it shall presently be granted you:
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No (saith hee) it must be according to his will, if you aske fire from heaven, that is not according to his will,
No (Says he) it must be according to his will, if you ask fire from heaven, that is not according to his will,
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and therefore you see, they that aske it, were denyed it, with this reason, you know not what you aske.
and Therefore you see, they that ask it, were denied it, with this reason, you know not what you ask.
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Likewise to sit at his right hand, and at his left in heaven, which was another request of the Disciples, he puts them by with this; Likewise to fit At his right hand, and At his left in heaven, which was Another request of the Disciples, he puts them by with this;
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You understand not what you aske of the Father, and therefore it must be according to his will. And that is the second.You understand not what you ask of the Father, and Therefore it must be according to his will. And that is the second.
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Thirdly, we must aske it in time, in due season: so the promise is true, Knock and it shall be opened to you;
Thirdly, we must ask it in time, in due season: so the promise is true, Knock and it shall be opened to you;
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but you know the foolish Virgins knockt & it was not opened to them; what was the reason of it? because they askt when the time was past:
but you know the foolish Virgins knocked & it was not opened to them; what was the reason of it? Because they asked when the time was passed:
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for there is a certaine acceptable time when the Lord will be found: and when that oportunitie is past, he is found no more.
for there is a certain acceptable time when the Lord will be found: and when that opportunity is past, he is found no more.
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It is true, that this life is the time of grace, but God in his secret counsell hath appointed a certaine time to every man, which is the acceptable time, the day of grace, therefore he saith unto them, This day if you will heare:
It is true, that this life is the time of grace, but God in his secret counsel hath appointed a certain time to every man, which is the acceptable time, the day of grace, Therefore he Says unto them, This day if you will hear:
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this day if you will come and seeke unto mee, if you will pray unto mee, I will heare you:
this day if you will come and seek unto me, if you will pray unto me, I will hear you:
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when it's past, the Lord suffers not the doores to stand open alwayes, his eares are not alwayes open:
when it's passed, the Lord suffers not the doors to stand open always, his ears Are not always open:
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therefore that condition must be carefully remembered, you must aske in time; It is a condition that should be carefully thought on by us.
Therefore that condition must be carefully remembered, you must ask in time; It is a condition that should be carefully Thought on by us.
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For, for the most part, we fly to prayer as Ioab did to the Altar, hee went not to it for devotion (for then hee would have done it before) but when hee was in distresse, when hee was in extremity,
For, for the most part, we fly to prayer as Ioab did to the Altar, he went not to it for devotion (for then he would have done it before) but when he was in distress, when he was in extremity,
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then he fled to it, and therefore you know what successe hee had by it, it saved not his life:
then he fled to it, and Therefore you know what success he had by it, it saved not his life:
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So we goe not to prayer for devotion, that is, out of love to God, to do him that service;
So we go not to prayer for devotion, that is, out of love to God, to do him that service;
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but (for the most part) wee doe it out of selfe love, when wee are in extremitie or distresse, we passe the acceptable times he requires,
but (for the most part) we do it out of self love, when we Are in extremity or distress, we pass the acceptable times he requires,
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and we goe to him in a time of our owne: For there is Gods time, and there is our owne time;
and we go to him in a time of our own: For there is God's time, and there is our own time;
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Gods time is to come to him when we may doe him service, in our youth, in our strength, in the flower of our graces:
God's time is to come to him when we may do him service, in our youth, in our strength, in the flower of our graces:
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Our time is to goe to him when we need him:
Our time is to go to him when we need him:
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Will not a friend say (when we never come to him, but when wee have extreame need of him) why doe you come now? you were not wont to visit me before, this is not out of love to mee:
Will not a friend say (when we never come to him, but when we have extreme need of him) why do you come now? you were not wont to visit me before, this is not out of love to me:
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Even the very same answer the Lord giveth;
Even the very same answer the Lord gives;
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Goe to your Idolls (saith hee) those that you served in the time of peace, Go to your Idols (Says he) those that you served in the time of peace,
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and see if they can helpe you. and see if they can help you.
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The fourth and last condition is, That wee referre the time, the manner, the measure of granting our petitions to the Lord.
The fourth and last condition is, That we refer the time, the manner, the measure of granting our petitions to the Lord.
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That is, wee must not thinke to be our owne carvers, to thinke if it be not granted in such a manner, such a measure,
That is, we must not think to be our own carvers, to think if it be not granted in such a manner, such a measure,
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or such a time, presently the Lord hath rejected our petitions; No, he that beleeves makes no hast:
or such a time, presently the Lord hath rejected our petitions; No, he that believes makes no haste:
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That is, he waites upon God, he stayes himselfe upon God, he is content to have it in that time, in that manner and measure, as best pleaseth the Lord:
That is, he waits upon God, he stays himself upon God, he is content to have it in that time, in that manner and measure, as best Pleases the Lord:
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For the truth is, we know not our selves what is meete for us; we are unto the Lord just as the Patient is to the physitian.
For the truth is, we know not our selves what is meet for us; we Are unto the Lord just as the Patient is to the Physician.
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The patient is importunate with him, for such things to refresh and ease him;
The patient is importunate with him, for such things to refresh and ease him;
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But the physitian knowes what best belongs to him, and when to give him such things, in what manner, and in what measure:
But the Physician knows what best belongs to him, and when to give him such things, in what manner, and in what measure:
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So the Lord knowes best what to doe:
So the Lord knows best what to do:
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Many times he doth the same things that we desire, though he doe it not in the same manner:
Many times he does thee same things that we desire, though he do it not in the same manner:
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Even as the physitian he quencheth often the thirst with Barberries, or with such kind of conserves;
Even as the Physician he quenches often the thirst with Barberries, or with such kind of conserves;
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what though it be not with drinke, is it not all one so the thirst bee quenched? Is it not all one whether a man be hindred from striking me,
what though it be not with drink, is it not all one so the thirst be quenched? Is it not all one whither a man be hindered from striking me,
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or if I have a helmet to defend the blow? Somtimes the Lord keepes not off the enemy;
or if I have a helmet to defend the blow? Sometimes the Lord keeps not off the enemy;
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but then hee gives us a helmet to keepe off those blowes, to beare those injuries and evills that are done to us:
but then he gives us a helmet to keep off those blows, to bear those injuries and evils that Are done to us:
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hee is a wise physitian, hee knowes what manner, what measure, and what time is best,
he is a wise Physician, he knows what manner, what measure, and what time is best,
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therefore that must be referred to him:
Therefore that must be referred to him:
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Now these conditions being observed, you must know that this great priviledge belongs to every Christian, That whatsoever prayers hee makes on earth, he is sure to be heard in heaven;
Now these conditions being observed, you must know that this great privilege belongs to every Christian, That whatsoever Prayers he makes on earth, he is sure to be herd in heaven;
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It is a wondrous priviledge, that which wee have all cause to stand amazed at, that the Lord should so farre regard the sonnes of men, to grant them such a Charter as this;
It is a wondrous privilege, that which we have all cause to stand amazed At, that the Lord should so Far regard the Sons of men, to grant them such a Charter as this;
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no more but aske and have, and whatsoever you pray for, it shall be done to you.
not more but ask and have, and whatsoever you pray for, it shall be done to you.
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But a man is ready to say secretly in his heart when he heares it, This is too good to be true, That whatsoever I aske, I shall have.
But a man is ready to say secretly in his heart when he hears it, This is too good to be true, That whatsoever I ask, I shall have.
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My Beloved, I confesse, it is a hard thing to beleeue it as we ought to doe:
My beloved, I confess, it is a hard thing to believe it as we ought to do:
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and therefore before we come to apply this, we will spend a little time in endevouring to convince you of the truth of it, that you may not doubt of it that what prayers you make to the Lord, he is ready to heare them.
and Therefore before we come to apply this, we will spend a little time in endeavouring to convince you of the truth of it, that you may not doubt of it that what Prayers you make to the Lord, he is ready to hear them.
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First, consider that whatsoever prayer you make, he takes notice of it, he observes every petition, there is not one petition that you make to him at any time,
First, Consider that whatsoever prayer you make, he Takes notice of it, he observes every petition, there is not one petition that you make to him At any time,
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but he lookes upon it, hee sees what the prayer is.
but he looks upon it, he sees what the prayer is.
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And this thing although you thinke it common, (and who is there that know not this) yet (my beloved) to beleeve this, to thinke that God is present where I make my prayer to him, to thinke he stands and heares it,
And this thing although you think it Common, (and who is there that know not this) yet (my Beloved) to believe this, to think that God is present where I make my prayer to him, to think he Stands and hears it,
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even as I speake to a man that stands and heares me, and understands what I say to him;
even as I speak to a man that Stands and hears me, and understands what I say to him;
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This is a great helpe to us.
This is a great help to us.
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That this is true, see in 4. Eph. 6. Hee is in all, and through all,
That this is true, see in 4. Ephesians 6. He is in all, and through all,
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and over all, That is, the Lord is in every man, he passeth through every thing, his eyes runne through the earth, and he is over all, looking what secrets are in mans heart, what thoughts; yea before he thinkes them he knowes them, because hee seeth them in their causes: and over all, That is, the Lord is in every man, he passes through every thing, his eyes run through the earth, and he is over all, looking what secrets Are in men heart, what thoughts; yea before he thinks them he knows them, Because he sees them in their Causes:
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Hee that is in a man, that lookes in all the secret corners of the heart, hee must needes see what thoughts he hath, what petitions he putteth up secretly,
He that is in a man, that looks in all the secret corners of the heart, he must needs see what thoughts he hath, what petitions he putteth up secretly,
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even then when his mouth speakes not.
even then when his Mouth speaks not.
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And lest that should not be enough, saith hee, Hee is over all; you know one that stands on high,
And lest that should not be enough, Says he, He is over all; you know one that Stands on high,
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and lookes over all that is below, hee easily can see whatsoever is done; So the Lord, hee is in all, he is through all, he is over all.
and looks over all that is below, he Easily can see whatsoever is done; So the Lord, he is in all, he is through all, he is over all.
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But this is enough for that, only I would have you remember, that hee takes notice of all, hee knowes thy prayers. But you will say;
But this is enough for that, only I would have you Remember, that he Takes notice of all, he knows thy Prayers. But you will say;
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I doubt not of that, I make no qvestion but he heares me, and understands me well enough: I doubt not of that, I make no question but he hears me, and understands me well enough:
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But how shall I know that he is willing to grant the thing I pray for?
But how shall I know that he is willing to grant the thing I pray for?
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You shall see these 2 Reasons, in the 7. Math. where our Saviour urgeth this very point, that we have now in hand, from the 7. verse downeward;
You shall see these 2 Reasons, in the 7. Math. where our Saviour urges this very point, that we have now in hand, from the 7. verse downward;
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Aske (saith he) and you shall have; seeke, and you shall finde; knock, and it shall be opened unto you; Ask (Says he) and you shall have; seek, and you shall find; knock, and it shall be opened unto you;
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here is the promise, For (he backs it with these 2. Reasons) Every one that asketh receiveth; and he that seeketh, findeth;
Here is the promise, For (he backs it with these 2. Reasons) Every one that asks receives; and he that seeks, finds;
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and to him that knocketh, it shall be opened unto him: As if he should say;and to him that knocketh, it shall be opened unto him: As if he should say;
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yee have this reason for it, why you should beleeve it, that it is no more but aske and have;
ye have this reason for it, why you should believe it, that it is no more but ask and have;
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for (saith he) all that ever asked have obtained; all that ever have sought, have found;
for (Says he) all that ever asked have obtained; all that ever have sought, have found;
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all that ever have knocked, it hath been opened unto them.
all that ever have knocked, it hath been opened unto them.
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That is, looke through the whole booke of God, and see what prayers ever have beene made to him,
That is, look through the Whole book of God, and see what Prayers ever have been made to him,
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and you shall finde, that there is not a prayer mentioned in all the Scriptures, but it hath beene heard.
and you shall find, that there is not a prayer mentioned in all the Scriptures, but it hath been herd.
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Now when wee have such a cloud of witnesses, it is a strong reason, when it is said to us that there were never any prayed but were heard.
Now when we have such a cloud of Witnesses, it is a strong reason, when it is said to us that there were never any prayed but were herd.
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Why, you will say, There were many prayed that were not heard;
Why, you will say, There were many prayed that were not herd;
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Did not David pray for his Childe, and was not heard? Did not Paul pray to be delivered from such a temptation, and was not heard?
Did not David pray for his Child, and was not herd? Did not Paul pray to be Delivered from such a temptation, and was not herd?
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My Beloved, Its true, they were not heard for the particular, but yet I dare be bold to say, that Dauid was heard at that time,
My beloved, Its true, they were not herd for the particular, but yet I Dare be bold to say, that David was herd At that time,
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though (I say) not in the particular;
though (I say) not in the particular;
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for though his Childe was taken away, yet you may see the Lord gaue him a Childe of the same woman, with much more advantage;
for though his Child was taken away, yet you may see the Lord gave him a Child of the same woman, with much more advantage;
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he gaue him a Childe that was legitimate, which this was not:
he gave him a Child that was legitimate, which this was not:
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hee gaue him a Childe that exceeded for wisedome, Solomon was the Child that he had:
he gave him a Child that exceeded for Wisdom, Solomon was the Child that he had:
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So that the Lord did heare him, and gave him this answer, as if he had said to him, David I have heard thee, I know that thou art exceeding importunate;
So that the Lord did hear him, and gave him this answer, as if he had said to him, David I have herd thee, I know that thou art exceeding importunate;
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thou shalt not have this, but thou shalt have another Childe which shall be better. And so hee saith unto Paule 2. Cor 12. Christ reveales this to him;
thou shalt not have this, but thou shalt have Another Child which shall be better. And so he Says unto Paul 2. Cor 12. christ reveals this to him;
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Paule (saith he) though I graunt thee not this particular request, in the manner that thou wouldest have me, ( To take away the pricke of the flesh which thou art troubled with ) thou shalt bee a grater gainer by it, thou hadst better have it than want it;Paul (Says he) though I grant thee not this particular request, in the manner that thou Wouldst have me, (To take away the prick of the Flesh which thou art troubled with) thou shalt be a grater gainer by it, thou Hadst better have it than want it;
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when Paule understood that it was a medicine, and not a poyson as he tooke it to be, he was content and resolved in it;
when Paul understood that it was a medicine, and not a poison as he took it to be, he was content and resolved in it;
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And a man resolveth not except he be a gainer.
And a man resolves not except he be a gainer.
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Hee saw that Gods power was manifest in his weakenesse, and he saw himselfe humbled by it;
He saw that God's power was manifest in his weakness, and he saw himself humbled by it;
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and when he saw that God gained glory, and himselfe humiliation by it, he was content to be denyed in it;
and when he saw that God gained glory, and himself humiliation by it, he was content to be denied in it;
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So I say whosoever asketh findeth, you shall never finde any example but that whosoever sought to the Lord as he ought, he was certainely heard,
So I say whosoever asks finds, you shall never find any Exampl but that whosoever sought to the Lord as he ought, he was Certainly herd,
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or else he had somewhat that was better graunted to him instead of it. And this is the first reason that is used heare. The second reason is this;
or Else he had somewhat that was better granted to him instead of it. And this is the First reason that is used hear. The second reason is this;
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what man among you, if his Son aske bread, will give him a stone; what man among you, if his Son ask bred, will give him a stone;
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or if be aske a fish, will give him a serpent? if you then that are evill, know how to give good things to your children,
or if be ask a Fish, will give him a serpent? if you then that Are evil, know how to give good things to your children,
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how much more shall your heavenly Father give good things to them which aske him? (saith he) you be not able to perswade your selves of this truth,how much more shall your heavenly Father give good things to them which ask him? (Says he) you be not able to persuade your selves of this truth,
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because you know not the Father, for the dwells in light inaccessable, you are not acquainted with him, saith our Saviour, I will helpe you out with an argument that you better understand;
Because you know not the Father, for the dwells in Light inaccessible, you Are not acquainted with him, Says our Saviour, I will help you out with an argument that you better understand;
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even upon earth (saith he) take but a father here, a father that is ill (but the Lord is full of goodnes, fathers have but a drop,
even upon earth (Says he) take but a father Here, a father that is ill (but the Lord is full of Goodness, Father's have but a drop,
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but a sparke of mercy in them, whereas the Lord is full of mercy, as the Lord is full of light, he is the God of all comfort;) Yet, (saith he) this father (when his sonne comes to aske him bread) he is ready to give it him, he is full of compassion and tendernes toward him;
but a spark of mercy in them, whereas the Lord is full of mercy, as the Lord is full of Light, he is the God of all Comfort;) Yet, (Says he) this father (when his son comes to ask him bred) he is ready to give it him, he is full of compassion and tenderness towards him;
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doe you not thinke that our heavenly Father is as true a father as he, that hee loves you as well as he whose compassion and pitty is much greater? doe you not thinke hee is ready to heare his Children when they call upon him? O this is a strong and unanswerable Reason,
do you not think that our heavenly Father is as true a father as he, that he loves you as well as he whose compassion and pity is much greater? do you not think he is ready to hear his Children when they call upon him? O this is a strong and unanswerable Reason,
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& this you see is backed in 16 Iohn, 27. you see there the love of the Father how it is expressed to us;
& this you see is backed in 16 John, 27. you see there the love of the Father how it is expressed to us;
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I say not unto you that I will aske the father (saith he) the father himselfe loves you; I say not unto you that I will ask the father (Says he) the father himself loves you;
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Marke, as if he should have said, let this be one ground to you to thinke your petitions shall be graunted,
Mark, as if he should have said, let this be one ground to you to think your petitions shall be granted,
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and that they are not only graunted for my sake, for (saith he) the Father himselfe loveth you,
and that they Are not only granted for my sake, for (Says he) the Father himself loves you,
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and hath a great affection to you, that is in naturall parents, there is a naturall affection to their Children;
and hath a great affection to you, that is in natural Parents, there is a natural affection to their Children;
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So if I were not immediatly to present your petitions (though that bee not excluded) yet (saith he) the father hath such an affection to you, that he cannot choose but heare you;
So if I were not immediately to present your petitions (though that be not excluded) yet (Says he) the father hath such an affection to you, that he cannot choose but hear you;
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I say not (saith he) that I will aske the father, for the father himselfe loves you. I say not (Says he) that I will ask the father, for the father himself loves you.
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So that this is the second reason which this promise is there backed with, the love of the father, That hee cannot find in his heart to deny us,
So that this is the second reason which this promise is there backed with, the love of the father, That he cannot find in his heart to deny us,
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even for that affection that he beareth to us.
even for that affection that he bears to us.
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We will adde a third Reason that wee meet here in the same Chap. 16. Iohn, 23. In that day you shall aske in my name:
We will add a third Reason that we meet Here in the same Chap. 16. John, 23. In that day you shall ask in my name:
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verily, verily, I say unto you, yee shall aske the father in my name, and he will give it you; verily, verily, I say unto you, ye shall ask the father in my name, and he will give it you;
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It is brought in upon this occasion: when our Saviour Christ was to goe from his Disciples, they were ready to complaine,
It is brought in upon this occasion: when our Saviour christ was to go from his Disciples, they were ready to complain,
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as we see in the verses before, they were ready to say with themselves, alas, what shall we doe when our Maister shall be tooke from our head? Our Saviour answers them, you shall do well enough, doubt you not,
as we see in the Verses before, they were ready to say with themselves, alas, what shall we do when our Master shall be took from our head? Our Saviour answers them, you shall do well enough, doubt you not,
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for though I be not with you;
for though I be not with you;
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yet (saith he) goe to the father in my name, and whatsoever you aske of him, you shall have it:
yet (Says he) go to the father in my name, and whatsoever you ask of him, you shall have it:
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So that hee answers that objection, when a man is ready to say: Its true, I know that a father is exceeding loving to his Children:
So that he answers that objection, when a man is ready to say: Its true, I know that a father is exceeding loving to his Children:
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But it may be, my carriage hath not beene such, I am full of infirmities, I haue much in me that may turne the love and affection of my Father from me.
But it may be, my carriage hath not been such, I am full of infirmities, I have much in me that may turn the love and affection of my Father from me.
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Put the case you have, yet Christ adds this for your comfort;
Put the case you have, yet christ adds this for your Comfort;
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If (saith he) the Father will not doe it for your sake, yet doubt you not,
If (Says he) the Father will not do it for your sake, yet doubt you not,
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if you aske in my name, he will doe it;
if you ask in my name, he will do it;
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doe we not see it usuall among men, That one that is a meere stranger to another,
do we not see it usual among men, That one that is a mere stranger to Another,
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if hee get a letter from a friend, he thinkes to prevaile;
if he get a Letter from a friend, he thinks to prevail;
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and hee doth so, because though it be not done for his sake (it may be he is a stranger, one that deserved nothing at his hands) yet such a friend may deserve much:
and he does so, Because though it be not done for his sake (it may be he is a stranger, one that deserved nothing At his hands) yet such a friend may deserve much:
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And when we goe to God in the name of Christ, this answers all the objections whatsoever you can say against your selves, it is all satisfied in this:
And when we go to God in the name of christ, this answers all the objections whatsoever you can say against your selves, it is all satisfied in this:
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I goe in his name, I am sure he hath supply, I am sure he is no stranger, I knowe he hath deserved it, &c. Last of all,
I go in his name, I am sure he hath supply, I am sure he is no stranger, I know he hath deserved it, etc. Last of all,
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as he loves us, and because we aske in the name of Christ, is ready to heare us:
as he loves us, and Because we ask in the name of christ, is ready to hear us:
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we will adde this, that he is ready to heare us for his owne sake, he is a God hearing prayer, saith the Psalmist, that all flesh might come to him, even for this cause he heares, that men might be encoraged to come and seeke to him;
we will add this, that he is ready to hear us for his own sake, he is a God hearing prayer, Says the Psalmist, that all Flesh might come to him, even for this cause he hears, that men might be encouraged to come and seek to him;
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for if the Lord should not heare, then no flesh would come unto him; that is, men would have no encouragement, no helpe;
for if the Lord should not hear, then no Flesh would come unto him; that is, men would have no encouragement, no help;
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therefore he saith, he is a God hearing prayer, doubt ye not, he will doe it for this purpose, that hee might have men to worship him, that men might come and seeke unto him.
Therefore he Says, he is a God hearing prayer, doubt you not, he will do it for this purpose, that he might have men to worship him, that men might come and seek unto him.
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Besides that, he shall be glorified, Thou shalt call upon mee in the day of trouble, I will heare the, and thou shalt glorifie mee;
Beside that, he shall be glorified, Thou shalt call upon me in the day of trouble, I will hear thee, and thou shalt Glorify me;
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now the Lord is desirous of glory; it was the end for which he made the world:
now the Lord is desirous of glory; it was the end for which he made the world:
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But in not heareing our prayer, hee loseth this glory, by heareing our requests, the more we are heard, the more glory and praise we render unto him.
But in not hearing our prayer, he loses this glory, by hearing our requests, the more we Are herd, the more glory and praise we render unto him.
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Likewise he doth it for the Spectators sake;
Likewise he does it for the Spectators sake;
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Moses often presenteth that Reason, Lord doe it, What will the Heathen say? and left thy name be polluted among them, they will say thou hast brought out a people, Moses often presents that Reason, Lord do it, What will the Heathen say? and left thy name be polluted among them, they will say thou hast brought out a people,
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and wast not able to deliver them. So David often, there are many instances in that;and wast not able to deliver them. So David often, there Are many instances in that;
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I say, for the lookers on sake he is ready to doe it.
I say, for the lookers on sake he is ready to do it.
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All this is enough to perswaide our hearts, that hee is ready to heare us, that when prayers are made to him on earth, (So the conditions be observed) they are surely heard in heaven. Now to apply this.
All this is enough to perswaide our hearts, that he is ready to hear us, that when Prayers Are made to him on earth, (So the conditions be observed) they Are surely herd in heaven. Now to apply this.
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First, if the Lord be so ready to heare, then this should teach us to be more servent in this duty of prayer than commonly we are; First, if the Lord be so ready to hear, then this should teach us to be more servient in this duty of prayer than commonly we Are;
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for to what end are such promises as this, but to encourage us to do our duties? when wee heare that prayer is of so much efficacie, that it prevailes with the Lord for any thing, shall we suffer it to lay by (as it were) and not make use of it? If a drug,
for to what end Are such promises as this, but to encourage us to do our duties? when we hear that prayer is of so much efficacy, that it prevails with the Lord for any thing, shall we suffer it to lay by (as it were) and not make use of it? If a drug,
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or a pretious balme were commended to us, and it were told us, that if we made use of it, it would heale any wound, it will heale any sickenes,
or a precious balm were commended to us, and it were told us, that if we made use of it, it would heal any wound, it will heal any sickness,
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and this and this vertue it hath: Will a wise man suffer it to lay by him, will he not use it,
and this and this virtue it hath: Will a wise man suffer it to lay by him, will he not use it,
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and see what vertue it hath? And when it is said unto us, that prayer is thus prevalent with the Lord, that it is thus potent, that it is thus able to prevaile with him for any thing, shall we not make use of it,
and see what virtue it hath? And when it is said unto us, that prayer is thus prevalent with the Lord, that it is thus potent, that it is thus able to prevail with him for any thing, shall we not make use of it,
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when we are in any distresse, when wee need any thing:
when we Are in any distress, when we need any thing:
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when we have any disease, either of souleor body to heale? Let us flye to this refuge that himselfe hath appointed.
when we have any disease, either of souleor body to heal? Let us fly to this refuge that himself hath appointed.
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If a King of the earth should say to a man, I will be ready to doe thee a good turne, make use of me when thou hast occasion;
If a King of the earth should say to a man, I will be ready to do thee a good turn, make use of me when thou hast occasion;
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he would be ready enough to do it.
he would be ready enough to do it.
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Now when the Lord of heaven saith, aske what you will at my hands, and I will doe it;
Now when the Lord of heaven Says, ask what you will At my hands, and I will do it;
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shall wee not seeke to him, and make use of such a promise as this? Beloved we are too backward in this;
shall we not seek to him, and make use of such a promise as this? beloved we Are too backward in this;
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we should be more aboundant in this duty than we are, we should make more account of it.
we should be more abundant in this duty than we Are, we should make more account of it.
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For whatsoever the case be if, you doe but seeke to the Lord, if thou doest but set downe thy resolution with thy selfe:
For whatsoever the case be if, you do but seek to the Lord, if thou dost but Set down thy resolution with thy self:
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Well I see it is a thing (if I looke upon the creature and the meanes) I have little hope of,
Well I see it is a thing (if I look upon the creature and the means) I have little hope of,
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but the Lord is able to doe it;
but the Lord is able to do it;
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and therefore I will goe to him, I will weary him, and I will not give him over, I will not give him,
and Therefore I will go to him, I will weary him, and I will not give him over, I will not give him,
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nor my selfe any rest, till I have obtained it: I say it is impossible thou shouldest faile in such a case.
nor my self any rest, till I have obtained it: I say it is impossible thou Shouldst fail in such a case.
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Onely remember to be importunate, for an importunate suiter he cannot deny. You know the parable of the unjust Iudge.
Only Remember to be importunate, for an importunate suitor he cannot deny. You know the parable of the unjust Judge.
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890
You know also the parable of the man that is in bed with his children;
You know also the parable of the man that is in Bed with his children;
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891
when the widdow was importunate, when shee knockt and would give him no rest, he gives her redresse;when the widow was importunate, when she knocked and would give him no rest, he gives her redress;
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892
the other riseth and giveth his friend as many loves as he will, saith the Text;
the other Riseth and gives his friend as many loves as he will, Says the Text;
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893
yea though she were not his friend;
yea though she were not his friend;
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894
(for this is the meaning of it:) If, saith he, the Lord had not much love to you,
(for this is the meaning of it:) If, Says he, the Lord had not much love to you,
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895
if he had not such an affection, if you did not come to him in the name of Christ whom he loves, in whom he is ready to grant whatsoever you aske,
if he had not such an affection, if you did not come to him in the name of christ whom he loves, in whom he is ready to grant whatsoever you ask,
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896
if hee were not a friend to you; yet for your very importunity, he is ready to doe it.
if he were not a friend to you; yet for your very importunity, he is ready to do it.
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897
As the unjust Iudge (for that is the scope of the parable) he had no minde to grant the widdowes request, he had no Iustice in him to move him, he had no mercy nor compassion,
As the unjust Judge (for that is the scope of the parable) he had no mind to grant the widow's request, he had no justice in him to move him, he had no mercy nor compassion,
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898
yet for very importunity he graunted it. Remember and observe the condition, for this is commonly a fault among us;
yet for very importunity he granted it. remember and observe the condition, for this is commonly a fault among us;
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899
when we goe to prayer, we thinke that the very putting up of the prayer will doe it.
when we go to prayer, we think that the very putting up of the prayer will do it.
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900
No, there is more required than so.
No, there is more required than so.
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901
As it is the error of the Country people, when they heare say, that such an herbe is good for such a disease, they are ready to thinke, that (howsoever it be tooke or applyed) it will heale the disease;
As it is the error of the Country people, when they hear say, that such an herb is good for such a disease, they Are ready to think, that (howsoever it be took or applied) it will heal the disease;
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902
no, it must be applyed in such a manner, it must be used in such a fashion.
no, it must be applied in such a manner, it must be used in such a fashion.
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903
So it is with prayer, you must not only doe the duty (and therefore when we exhort you to it, not onely to call upon God,
So it is with prayer, you must not only do the duty (and Therefore when we exhort you to it, not only to call upon God,
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904
for men are ready enough to do that, especially in the time of distresse,) but with these conditions I have named.
for men Are ready enough to do that, especially in the time of distress,) but with these conditions I have nam.
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905
You knowe Gehazi when he had got the staffe of Elisha, he went to the Child,
You know Gehazi when he had god the staff of Elisha, he went to the Child,
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906
but it was not the staffe that could raise the child from death to life, there was something more required.
but it was not the staff that could raise the child from death to life, there was something more required.
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907
So in prayer, it is not meere prayer that will do it, there is something else, there must be other conditions that must be observed.
So in prayer, it is not mere prayer that will do it, there is something Else, there must be other conditions that must be observed.
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908
For we are wont to do with it, as those Conjurers were wont to do with the name of Iesus;
For we Are wont to do with it, as those Conjurers were wont to do with the name of Iesus;
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909
they thought if they used the name of Iesus, it was enough:
they Thought if they used the name of Iesus, it was enough:
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910
but yee know what answer the Spirit gives them, Iesus we know, and Paule wee know,
but ye know what answer the Spirit gives them, Iesus we know, and Paul we know,
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911
but who are yee? so I say, wee are wont to do in this case, wee thinke it is enough to make our request, and that is all.but who Are ye? so I say, we Are wont to do in this case, we think it is enough to make our request, and that is all.
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912
No, there is somewhat more required, you must make your request in such a manner as ye ought.
No, there is somewhat more required, you must make your request in such a manner as you ought.
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913
Then I adde this further, that when thou makest them in such a manner, yet thou must not thinke to be heard for thy prayers sake:
Then I add this further, that when thou Makest them in such a manner, yet thou must not think to be herd for thy Prayers sake:
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914
that is another thing we are apt to faile in.
that is Another thing we Are apt to fail in.
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915
When wee have made fervent prayers, and have beene importunate with the Lord, wee thinke now surely we shall not faile.
When we have made fervent Prayers, and have been importunate with the Lord, we think now surely we shall not fail.
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916
No, you must know this, the promise is not made to the prayer, but to the person praying.
No, you must know this, the promise is not made to the prayer, but to the person praying.
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917
You shall not finde throughout the whole scripture, that any promise is made thus, because wee pray fervently we shall be heard:
You shall not find throughout the Whole scripture, that any promise is made thus, Because we pray fervently we shall be herd:
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918
but it is made to the person praying, the prayer is but the instrument:
but it is made to the person praying, the prayer is but the Instrument:
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919
but the meanes by which the blessing is conveyed to us, is a meanes without which the Lord will not doe it,
but the means by which the blessing is conveyed to us, is a means without which the Lord will not do it,
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920
for the promise is made to the party.
for the promise is made to the party.
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921
A cold prayer (so there be no neglect in it, so a man seeke the Lord,
A cold prayer (so there be no neglect in it, so a man seek the Lord,
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922
and pray as well as he can,) it will prevaile sometimes as well, as a fervent prayer:
and pray as well as he can,) it will prevail sometime as well, as a fervent prayer:
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923
Who indites the petition, who makes the prayer fervent? surely not thy selfe, but the Holy Ghost: he makes request in us, sometimes he makes thee more fervent, hee enlargeth the heart more:
Who indites the petition, who makes the prayer fervent? surely not thy self, but the Holy Ghost: he makes request in us, sometime he makes thee more fervent, he enlarges the heart more:
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924
sometimes againe the heart is more straitned in the performance of this duty: but both may come from the same Spirit.
sometime again the heart is more straitened in the performance of this duty: but both may come from the same Spirit.
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925
Not but that we have cause of much comfort, when wee are able to pray fervently,
Not but that we have cause of much Comfort, when we Are able to pray fervently,
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926
for this is a ground of our comfort, that when we pray fervently, it is an argument that the Holy Ghost dwels in our hearts,
for this is a ground of our Comfort, that when we pray fervently, it is an argument that the Holy Ghost dwells in our hearts,
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927
and that our prayers are dictated by him; it is an argument, that our prayers come from a holy fire within.
and that our Prayers Are dictated by him; it is an argument, that our Prayers come from a holy fire within.
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928
And therefore fervent prayer may give us hope of being heard, but yet it is not meerely the prayer,
And Therefore fervent prayer may give us hope of being herd, but yet it is not merely the prayer,
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929
but because it is an evidence that it comes from a right principle, that it comes from the regenerate part,
but Because it is an evidence that it comes from a right principle, that it comes from the regenerate part,
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930
and is made by the assistance of the Holy Ghost: it is not the very fervencie that prevailes.
and is made by the assistance of the Holy Ghost: it is not the very fervency that prevails.
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931
And therefore when you heare this, that the Lord is ready to heare, I say make that use of it, be fervent in this duty, remember the conditions:
And Therefore when you hear this, that the Lord is ready to hear, I say make that use of it, be fervent in this duty, Remember the conditions:
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932
and yet withall know, that you are not heard for the very prayers sake, but for Iesus Christ his sake.
and yet withal know, that you Are not herd for the very Prayers sake, but for Iesus christ his sake.
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933
He makes every prayer acceptable, he mingles them with his sweete odours. And if you object, O but I am a man full of infirmities.
He makes every prayer acceptable, he mingles them with his sweet odours. And if you Object, Oh but I am a man full of infirmities.
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934
You know how it is answered in the Fift of Iames, (saith he) Eliah when hee was heard, he was a man, and a man subject to passions, and to the like passions that wee are:
You know how it is answered in the Fift of James, (Says he) Elijah when he was herd, he was a man, and a man Subject to passion, and to the like passion that we Are:
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935
As if he should say, do not thinke that Eliah was therefore heard, because he was an extraordinary Prophet, for it was because the Lord had made a promise to him,
As if he should say, do not think that Elijah was Therefore herd, Because he was an extraordinary Prophet, for it was Because the Lord had made a promise to him,
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936
and hee comes and urges that promise to the Lord, and therefore the Lord heard him.
and he comes and urges that promise to the Lord, and Therefore the Lord herd him.
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937
So (saith he) should every one of you, if you have the promise, you may goe and urge it, as well as Eliah did:
So (Says he) should every one of you, if you have the promise, you may go and urge it, as well as Elijah did:
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though you be subject to many infirmities, Eliah was even so.
though you be Subject to many infirmities, Elijah was even so.
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939
You know there are infirmities and passions expressed in the Scriptures that hee was subject to.
You know there Are infirmities and passion expressed in the Scriptures that he was Subject to.
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940
And this is the first use we are to make of it, to be freqvent and fervent in this duty,
And this is the First use we Are to make of it, to be freqvent and fervent in this duty,
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941
since wee have such a promise.
since we have such a promise.
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942
Secondly, if wee have such a promise, then wee should learne hence (when we have put up our prayers at any time) to make more account of them than wee doe:
Secondly, if we have such a promise, then we should Learn hence (when we have put up our Prayers At any time) to make more account of them than we do:
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for the truth is, that we pray for the most part for fashion sake, many a man saith thus with himselfe:
for the truth is, that we pray for the most part for fashion sake, many a man Says thus with himself:
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944
I will seeke the Lord, if it doe mee no good, it will doe no hurt;
I will seek the Lord, if it do me no good, it will do no hurt;
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but if wee made that account of our prayers as we should, we would performe this duty in another manner;
but if we made that account of our Prayers as we should, we would perform this duty in Another manner;
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946
but wee doe not make that account of them as we ought. We thinke not with our selves that the prayers that wee make are surely heard:
but we do not make that account of them as we ought. We think not with our selves that the Prayers that we make Are surely herd:
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947
there be many evidences of it;
there be many evidences of it;
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948
what is the reason, that when wee seeke the Lord, we doe it so remisly that we have scarce leasure to make an end of our prayers:
what is the reason, that when we seek the Lord, we do it so remissly that we have scarce leisure to make an end of our Prayers:
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949
we are so ready to hasten and goe about other businesse, wee are ready to turne every stone, to use all meanes to seeke the creatures with all diligence:
we Are so ready to hasten and go about other business, we Are ready to turn every stone, to use all means to seek the creatures with all diligence:
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but who prayes to the Lord as hee ought, to worke his heart to such afervent performance of that duty as he should? men have scarcely leasure,
but who prays to the Lord as he ought, to work his heart to such afervent performance of that duty as he should? men have scarcely leisure,
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951
for it is usuall with them when they have businesse to doe, and enterprises to bring to passe, they are exceeding diligent to use all meanes;
for it is usual with them when they have business to do, and enterprises to bring to pass, they Are exceeding diligent to use all means;
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952
and yet are remisse in the chiefe:
and yet Are remiss in the chief:
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953
what is the reason else, that wee see the doores of Princes and great men so full of suiters,
what is the reason Else, that we see the doors of Princes and great men so full of Suitors,
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though there be porters set on purpose to drive them away;
though there be porters Set on purpose to drive them away;
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but the gates of heaven are so empty? It is indeed because we do not beleeve our prayers are heard, wee do but make our prayers for fashion.
but the gates of heaven Are so empty? It is indeed Because we do not believe our Prayers Are herd, we do but make our Prayers for fashion.
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What is the reason likewise, that we use prayer in the time of distresse (if it will be an effectuall meanes to helpe us,
What is the reason likewise, that we use prayer in the time of distress (if it will be an effectual means to help us,
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when all other meanes faile,) why use we it not before? But that is an argument that wee trust not to it, seing we use it, onely in the time of extremity:
when all other means fail,) why use we it not before? But that is an argument that we trust not to it, sing we use it, only in the time of extremity:
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for if it be not effectuall, why do we use it then? If it be effectuall,
for if it be not effectual, why do we use it then? If it be effectual,
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why do not wee use it till that accident? Therefore this use we must further make,
why do not we use it till that accident? Therefore this use we must further make,
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when wee heate that the Lord heares our prayers, to make more account of them than we doe, to thinke that our prayers when they are put up to the Lord shall be heard.
when we heat that the Lord hears our Prayers, to make more account of them than we do, to think that our Prayers when they Are put up to the Lord shall be herd.
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Say thus with thy selfe, Well, now I have prayed, and I expect that the thing should be graunted that I have prayed for,
Say thus with thy self, Well, now I have prayed, and I expect that the thing should be granted that I have prayed for,
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when I seeke to the Lord:
when I seek to the Lord:
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It's true, I deny not but wee must use the meanes too, we must lay the hands upon the plough, and yet pray;
It's true, I deny not but we must use the means too, we must lay the hands upon the plough, and yet pray;
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both ought to be done, as sometimes we use two friends, but we trust one; wee use two Phisitians, but we put confidence in one of them:
both ought to be done, as sometime we use two Friends, but we trust one; we use two Physicians, but we put confidence in one of them:
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In like manner we must both pray and use the meanes, but so as wee put our chiefe trust in prayer, it is not meanes that will doe it.
In like manner we must both pray and use the means, but so as we put our chief trust in prayer, it is not means that will do it.
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But the truth is, we doe the quite contrary:
But the truth is, we do the quite contrary:
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It may be, we pray and use the meanes, but wee trust the meanes, and not the prayer:
It may be, we pray and use the means, but we trust the means, and not the prayer:
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that is a common and a great fault among us, it is a peece of Atheisme,
that is a Common and a great fault among us, it is a piece of Atheism,
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for men to thinke the Lord regards their prayers, no more than he regards the bleating of sheepe or the lowing of oxen, to thinke he heeds them not.
for men to think the Lord regards their Prayers, no more than he regards the bleating of sheep or the lowing of oxen, to think he heeds them not.
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And its a great part of faith to thinke that the Lord harkens to them and regards them, as certainely he doth.
And its a great part of faith to think that the Lord harkens to them and regards them, as Certainly he does.
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But you will say, I have prayed, and am not heard, and have sought to the Lord and have found no answere.
But you will say, I have prayed, and am not herd, and have sought to the Lord and have found no answer.
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Well, it may be thou hast not for the present, but hast thou stayed the Lords leasure? (for that is to be considered in this case,) sometimes the Lord comes quickly, he gives a quick answer to our requests; sometimes he staies longer:
Well, it may be thou hast not for the present, but hast thou stayed the lords leisure? (for that is to be considered in this case,) sometime the Lord comes quickly, he gives a quick answer to our requests; sometime he stays longer:
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But this is our comfort, that when the returne is longer, the gaine is the greater.
But this is our Comfort, that when the return is longer, the gain is the greater.
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As we se in trades, some trades have their returne very quicke, it may be the tradesmens money is returned every weeke,
As we see in trades, Some trades have their return very quick, it may be the tradesmen's money is returned every Week,
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but then their gaine is so much the lighter;
but then their gain is so much the lighter;
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but when their returne is slower, as is your great merchants, when it stayes three or foure yeares, wee see the ships come home laden, bringing so much the more:
but when their return is slower, as is your great merchant's, when it stays three or foure Years, we see the ships come home laden, bringing so much the more:
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So (for the most part) when our prayers doe stay long, they returne with the greater blessings, they returne loaden with rich commodities.
So (for the most part) when our Prayers do stay long, they return with the greater blessings, they return loaded with rich commodities.
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Let this be an encoragement to us; Though I stay, the Lord will grant it;
Let this be an encouragement to us; Though I stay, the Lord will grant it;
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and thinke not with thy selfe, I made such a prayer long agoe, I found no fruit of it;
and think not with thy self, I made such a prayer long ago, I found no fruit of it;
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for be sure, the Lord remembreth thy prayer, though thou hast forgotten it, the prayers that thou madest a good many yeares agoe, may doe thee good many yeares hence.
for be sure, the Lord Remember thy prayer, though thou hast forgotten it, the Prayers that thou Madest a good many Years ago, may do thee good many Years hence.
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May not a man pray to have his Child sanctified, to have him brought to better order? It may be hee lives many yeares,
May not a man pray to have his Child sanctified, to have him brought to better order? It may be he lives many Years,
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and sees no such thing, yet in the end, the prayer may be effectuall:
and sees no such thing, yet in the end, the prayer may be effectual:
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So likewise it may be in many cases, you see there are many examples for it: Abraham prayed, he stayed long;
So likewise it may be in many cases, you see there Are many Examples for it: Abraham prayed, he stayed long;
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but you see it was a great blessing that he had, when he prayed for a Sonne, you know what a Sonne he was, he was a Sonne of the promise, in whom all the nations of the earth were blessed.
but you see it was a great blessing that he had, when he prayed for a Son, you know what a Son he was, he was a Son of the promise, in whom all the Nations of the earth were blessed.
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So David when the Lord promised him a kingdome, hee stayed long for it: Many such examples there are.
So David when the Lord promised him a Kingdom, he stayed long for it: Many such Examples there Are.
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Therefore comfort thy selfe with this: though I stay long, this is my hope, this is my encouragement, that sustaines me,
Therefore Comfort thy self with this: though I stay long, this is my hope, this is my encouragement, that sustains me,
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If I seeke the Lord, and waite upon him, Hee will come with a great blessing, the gaine shall bee heavier and greater,
If I seek the Lord, and wait upon him, He will come with a great blessing, the gain shall be Heavier and greater,
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though the returne be not so quicke and sudden.
though the return be not so quick and sudden.
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Last of all, when you heare such a promise as this, That whatsoever you aske you shall be heard in it;
Last of all, when you hear such a promise as this, That whatsoever you ask you shall be herd in it;
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you should hence learne, to spend some time in the meditation of this great priviledge that the Saints have, and none but they;
you should hence Learn, to spend Some time in the meditation of this great privilege that the Saints have, and none but they;
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This I propound to every mans consideration;
This I propound to every men consideration;
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that those that are not Christians, that is, those that are not regenerate, may know what they lose by it;
that those that Are not Christians, that is, those that Are not regenerate, may know what they loose by it;
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and those that are, may understand the happines of their condition, that they may learne to magnify it,
and those that Are, may understand the happiness of their condition, that they may Learn to magnify it,
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and to blesse themselves in that condition, that they have such a great priviledge as this:
and to bless themselves in that condition, that they have such a great privilege as this:
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It is no more but aske and have, therefore that which in the third place I exhort you to, is this,
It is no more but ask and have, Therefore that which in the third place I exhort you to, is this,
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namely to spend time in the meditation of it, to consider what a great advantage it is:
namely to spend time in the meditation of it, to Consider what a great advantage it is:
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David cannot satisfie himselfe enough in it: In 18. and 116. Psalmes: Lord I love thee dearely: David cannot satisfy himself enough in it: In 18. and 116. Psalms: Lord I love thee dearly:
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he cannot prayse enough, and why? I sought to thee in distresse, and thou heardest me;
he cannot praise enough, and why? I sought to thee in distress, and thou heardest me;
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I called upon thee, & thou inclinedst thine eare to my prayer. I called upon thee, & thou inclinedst thine ear to my prayer.
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I say consider this mercy as you ought to doe, it is part of the thankes we owe to the Lord for so an exceeding priviledge, That whatsoever our case be, it is no more,
I say Consider this mercy as you ought to do, it is part of the thanks we owe to the Lord for so an exceeding privilege, That whatsoever our case be, it is no more,
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but put up our requests, and wee shall bee heard:
but put up our requests, and we shall be herd:
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When there was a speech among some holy men (as you know that man that was named in the story:) what was the best trade, he answered beggerie;
When there was a speech among Some holy men (as you know that man that was nam in the story:) what was the best trade, he answered beggary;
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It is the hardest, and it is the richest trade.
It is the Hardest, and it is the Richest trade.
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Now he understands it not, of common beggery (for that is the poorest and easiest trade, that condition he puts in) but (saith he) I understand it of a prayer to God, that kind of beggerie I meane;
Now he understands it not, of Common beggary (for that is the Poorest and Easiest trade, that condition he puts in) but (Says he) I understand it of a prayer to God, that kind of beggary I mean;
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which as it is the hardest, nothing more hard than to pray to God as we ought,
which as it is the Hardest, nothing more hard than to pray to God as we ought,
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so withall there is this comfort in it, it is the richest trade of all others;
so withal there is this Comfort in it, it is the Richest trade of all Others;
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there is no way to inrich our selves so much, with all the promises that belong either to this life,
there is no Way to enrich our selves so much, with all the promises that belong either to this life,
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or to that which is to come.
or to that which is to come.
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Even as you se among men, a Courtier, a Favorite in the Court, gets more by one suite, (it may be,) than a Tradesman,
Even as you see among men, a Courtier, a Favourite in the Court, gets more by one suit, (it may be,) than a Tradesman,
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or Merchant, or husbandman gets with twenty yeares labour, though he takes much paines;
or Merchant, or husbandman gets with twenty Years labour, though he Takes much pains;
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for one request may bring more profit, may make a Courtier, richer than so many yeares labour and paines:
for one request may bring more profit, may make a Courtier, Richer than so many Years labour and pains:
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So in like case a faithfull prayer, put up to God, may more prevailé with him, we may obtaine more at his hands by it,
So in like case a faithful prayer, put up to God, may more prevailé with him, we may obtain more At his hands by it,
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than by many yeares labour, or using many meanes;
than by many Years labour, or using many means;
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and therefore it is a rich trade, and great priviledge, a priviledge that we cannot thinke enough of, that wee cannot esteeme enough.
and Therefore it is a rich trade, and great privilege, a privilege that we cannot think enough of, that we cannot esteem enough.
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You have heard of a noble man in this Kingdome, that had a Ring given him by the Queene, with this promise:
You have herd of a noble man in this Kingdom, that had a Ring given him by the Queen, with this promise:
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that if he sent that Ring to her, at any time when he was in distresse, she would remember him and deliver him;
that if he sent that Ring to her, At any time when he was in distress, she would Remember him and deliver him;
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This was a great priviledge from a Prince, and yet you see, what that was subject unto;
This was a great privilege from a Prince, and yet you see, what that was Subject unto;
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he might be in such a distresse, when neither King nor Queene could be able to helpe him;
he might be in such a distress, when neither King nor Queen could be able to help him;
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or though they were able, (as she was in that case) yet it might be sent, and not delivered:
or though they were able, (as she was in that case) yet it might be sent, and not Delivered:
cc cs pns32 vbdr j, (c-acp pns31 vbds p-acp d n1) av pn31 vmd vbi vvn, cc xx vvn:
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1020
Now then consider what the Lord doth to vs, Hee hath given us this priviledge, he hath given us prayer,
Now then Consider what the Lord does to us, He hath given us this privilege, he hath given us prayer,
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1021
as it were this Ring, he hath given us that to use, and tells us whatsoever our case is, whatsoever wee are, whatsoever we stand in need of, whatsoever distresse wee are in, doe but send this up to me, (saith he) do but deliver that message up to me of prayer,
as it were this Ring, he hath given us that to use, and tells us whatsoever our case is, whatsoever we Are, whatsoever we stand in need of, whatsoever distress we Are in, do but send this up to me, (Says he) do but deliver that message up to me of prayer,
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and I will bee sure to relieve you:
and I will be sure to relieve you:
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1023
Now certainely what case soever we are in, when we send up this, it is sure to be conveyed, wheresoever wee are:
Now Certainly what case soever we Are in, when we send up this, it is sure to be conveyed, wheresoever we Are:
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Againe, whatsoever our case is, we send it to one that is able to helpe us, wth a Prince many times is not able to do.
Again, whatsoever our case is, we send it to one that is able to help us, with a Prince many times is not able to do.
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61
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1025
This benefit we have by prayer: That whatsoever we aske at the Lords hands, wee shall have it:
This benefit we have by prayer: That whatsoever we ask At the lords hands, we shall have it:
d n1 pns12 vhb p-acp n1: cst r-crq pns12 vvb p-acp dt n2 n2, pns12 vmb vhi pn31:
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Now consider this great advantage which you have â–ª It is expressed 4 Phil. in these words, Be in nothing carefull (saith the Apostle:) And that you may see wee have ground for this generality, In nothing bee carefull, but in all things make your requests knowne unto God.
Now Consider this great advantage which you have â–ª It is expressed 4 Philip in these words, Be in nothing careful (Says the Apostle:) And that you may see we have ground for this generality, In nothing be careful, but in all things make your requests known unto God.
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That is, whatsoever your case bee, I make no exception at all, but whatsoever you stand in neede of,
That is, whatsoever your case be, I make no exception At all, but whatsoever you stand in need of,
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1028
whether it concernes your soules or your bodies, your name or your estate; yet be in nothing carefull. This is a great matter:
whither it concerns your Souls or your bodies, your name or your estate; yet be in nothing careful. This is a great matter:
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1029
There is none amongst you that heares me now, but sometime or other he is carefull for something or other, for which he is solicitous:
There is none among you that hears me now, but sometime or other he is careful for something or other, for which he is solicitous:
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Now when a man heares such avoyce from heaven, that the Lord himselfe saith to us, Bee carefull for nothing, doe no more but make your request knowne, it is well enough, I will surely heare in heaven and grant it; It is a great comfort.
Now when a man hears such avoyce from heaven, that the Lord himself Says to us, be careful for nothing, do no more but make your request known, it is well enough, I will surely hear in heaven and grant it; It is a great Comfort.
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Beloved, comfort your selves with these words, and thinke this with your selves, that this is that Charter,
beloved, Comfort your selves with these words, and think this with your selves, that this is that Charter,
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1032
and great Grant that the Lord hath given you, and to none but you, that what prayers you make to him, hee heareth you.
and great Grant that the Lord hath given you, and to none but you, that what Prayers you make to him, he hears you.
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1033
But it will bee objected, why is this said so generally? That we must in nothing be carefull,
But it will be objected, why is this said so generally? That we must in nothing be careful,
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but in all thinges make our request knowne? For then if a man were but a poore man, it is but going to the Lord,
but in all things make our request known? For then if a man were but a poor man, it is but going to the Lord,
cc-acp p-acp d n2 vvb po12 n1 vvn? p-acp av cs dt n1 vbdr p-acp dt j n1, pn31 vbz p-acp vvg p-acp dt n1,
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and asking riches, and hee shall have them;
and asking riches, and he shall have them;
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If a man were sick of an incurable disease, it were no more but going to the Lord,
If a man were sick of an incurable disease, it were no more but going to the Lord,
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and hee should be sure to be recovered;
and he should be sure to be recovered;
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If a man hath an enterprise to bring to passe, it is no more but goe to him, and it shall be done:
If a man hath an enterprise to bring to pass, it is no more but go to him, and it shall be done:
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what is the reason then, that godly and holy men have not these things graunted to them?
what is the reason then, that godly and holy men have not these things granted to them?
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To this I answer, you must understand it with this condition, even as it is with a Father (I will prove it to you by that,) suppose he should say to his sonne, I will deny thee nothing, whatsoever I have, I wil deny thee nothing but thou shalt have part in it;
To this I answer, you must understand it with this condition, even as it is with a Father (I will prove it to you by that,) suppose he should say to his son, I will deny thee nothing, whatsoever I have, I will deny thee nothing but thou shalt have part in it;
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1041
Though he say no more, yet we understand it with these conditions.
Though he say no more, yet we understand it with these conditions.
cs pns31 vvb dx av-dc, av pns12 vvb pn31 p-acp d n2.
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1042
First, that if his Childe shall aske him for that, that is not good for him,
First, that if his Child shall ask him for that, that is not good for him,
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1043
or if the child should refuse to have that done, or pray his Father and say, I beseech you do it not,
or if the child should refuse to have that done, or pray his Father and say, I beseech you do it not,
cc cs dt n1 vmd vvi pc-acp vhi d vdn, cc vvb po31 n1 cc vvi, pns11 vvb pn22 vdb pn31 xx,
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1044
when the Father knowes it is good: here the Father is not bound hee thinkes:
when the Father knows it is good: Here the Father is not bound he thinks:
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1045
as for example, if a Father sees his childe needes Physick, it may be, the child finds it bitter,
as for Exampl, if a Father sees his child needs Physic, it may be, the child finds it bitter,
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64
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1046
and therefore is exceeding loath to take it, it makes him sicke, and is irkesome unto him,
and Therefore is exceeding loath to take it, it makes him sick, and is irksome unto him,
cc av vbz vvg j pc-acp vvi pn31, pn31 vvz pno31 j, cc vbz j p-acp pno31,
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64
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1047
so that hee earnestly desires his Father that hee may be excused, that hee might be freed from it;
so that he earnestly Desires his Father that he may be excused, that he might be freed from it;
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1048
In this Case, the father will not heare him, for hee knowes the Child is but mistaken: On the other side;
In this Case, the father will not hear him, for he knows the Child is but mistaken: On the other side;
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1049
if the Child aske something that is very hurtfull, if he aske for wine in a feaver, the Father denyes it him;
if the Child ask something that is very hurtful, if he ask for wine in a fever, the Father Denies it him;
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1050
No, (saith he) you are mistaken, I know your desire is that you might have health and recover,
No, (Says he) you Are mistaken, I know your desire is that you might have health and recover,
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1051
and this I know will hurt you, though you know it not; This the Father understands, and therefore he puts in that condition:
and this I know will hurt you, though you know it not; This the Father understands, and Therefore he puts in that condition:
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1052
So when the Lord saith, In nothing be carefull, but in all things make your requests knowne:
So when the Lord Says, In nothing be careful, but in all things make your requests known:
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1053
If you mistake the matter at any time, and your prayer shall not bee the dictate of the Spirit, (so that yee alway make request according to his will) but the dictate of your owne hearts,
If you mistake the matter At any time, and your prayer shall not be the dictate of the Spirit, (so that ye always make request according to his will) but the dictate of your own hearts,
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64
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1054
and shall be the expression of your naturall Spirit, and not the Lords Spirit:
and shall be the expression of your natural Spirit, and not the lords Spirit:
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64
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1055
In this case there is no promise of being heard, and yet the Lord makes his word good;
In this case there is no promise of being herd, and yet the Lord makes his word good;
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1056
Bee in nothing carefull, but in all things make your request knowne.
be in nothing careful, but in all things make your request known.
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64
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1057
Secondly, a Father when hee saith to his Child, I will deny you nothing, but you shall have part in all that I have,
Secondly, a Father when he Says to his Child, I will deny you nothing, but you shall have part in all that I have,
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1058
yet the Childe may carry himselfe so, that the Father, upon such an occasion may deny him,
yet the Child may carry himself so, that the Father, upon such an occasion may deny him,
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1059
and be ready to say unto him; Well, if you had followed your Booke, if you had not runne into such disorders,
and be ready to say unto him; Well, if you had followed your Book, if you had not run into such disorders,
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65
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1060
if you had not bin negligent to doe what I gave you in charge, I would have done it:
if you had not been negligent to do what I gave you in charge, I would have done it:
cs pn22 vhd xx vbn j pc-acp vdi r-crq pns11 vvd pn22 p-acp n1, pns11 vmd vhi vdn pn31:
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1061
In this case, the Father withholds the blessing that hee will bestow upon his Child;
In this case, the Father withholds the blessing that he will bestow upon his Child;
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1062
not because he is unwilling to bestow it, but because he would thus nurture his Child, hee useth it as a meanes to bring him to order:
not Because he is unwilling to bestow it, but Because he would thus nurture his Child, he uses it as a means to bring him to order:
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1063
So the Lord saith to Moses, That because he had spoken unadvisedly, because he had not honoured him before the people, at those waters, the waters of strife, therefore the Lord tells him by the Prophet, he should not goe into the good land:
So the Lord Says to Moses, That Because he had spoken unadvisedly, Because he had not honoured him before the people, At those waters, the waters of strife, Therefore the Lord tells him by the Prophet, he should not go into the good land:
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1064
And so he tells David, that because he had sinned against him, he would not give him the life of the Child:
And so he tells David, that Because he had sinned against him, he would not give him the life of the Child:
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65
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1065
So the Lord saith to us sometimes; I will not graunt you this request;
So the Lord Says to us sometime; I will not grant you this request;
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1066
for though I be willing to graunt it, yet this is one part of the discipline and nurture that I use to my Children, That such a particular request, I will deny you for such an offence;
for though I be willing to grant it, yet this is one part of the discipline and nurture that I use to my Children, That such a particular request, I will deny you for such an offence;
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65
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1067
as worshipping of Idolls &c. Beloved this is not a generall denyall, and this is not for our disadvantage,
as worshipping of Idols etc. beloved this is not a general denial, and this is not for our disadvantage,
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1068
but it is a helpe to us, it makes us better, that sometime we should be denyed;
but it is a help to us, it makes us better, that sometime we should be denied;
cc-acp pn31 vbz dt n1 p-acp pno12, pn31 vvz pno12 j, cst av pns12 vmd vbi vvn;
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65
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1069
knowing hereby that it is denyed to us for our sinne, that we may learne to come to the Lord,
knowing hereby that it is denied to us for our sin, that we may Learn to come to the Lord,
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1070
and renew our repentance, and to take that away, that we may come to prevaile in our prayers with him.
and renew our Repentance, and to take that away, that we may come to prevail in our Prayers with him.
cc vvi po12 n1, cc pc-acp vvi cst av, cst pns12 vmb vvi pc-acp vvi p-acp po12 n2 p-acp pno31.
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1071
Thirdly, when a Father is willing to graunt it, yet he will thus say to his Child,
Thirdly, when a Father is willing to grant it, yet he will thus say to his Child,
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1072
Though I bee willing to doe what you aske at my hands, yet I will not have you aske it rudely, I will have you aske it in a good manner,
Though I be willing to do what you ask At my hands, yet I will not have you ask it rudely, I will have you ask it in a good manner,
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1073
and a good Fashion, (For when wee come to call upon God, and come in an unreverent manner, in such a case the Lord heares not.) Or againe, hee will say to his child;
and a good Fashion, (For when we come to call upon God, and come in an unreverent manner, in such a case the Lord hears not.) Or again, he will say to his child;
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1074
I am ready to heare you, but you must not aske in a negligent manner, as if you cared not whether you had it or no:
I am ready to hear you, but you must not ask in a negligent manner, as if you cared not whither you had it or not:
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1075
So the Lord saith to us;
So the Lord Says to us;
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1076
I will have you to pray fervently, you shall aske it, as that which you prize.
I will have you to pray fervently, you shall ask it, as that which you prize.
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1077
Againe he will say to his child:
Again he will say to his child:
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1078
I am willing to bestow this upon you, but I do not give you this mony, to spend it amisse, to play it away, to spend it in trifles,
I am willing to bestow this upon you, but I do not give you this money, to spend it amiss, to play it away, to spend it in trifles,
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1079
and geugawes, that will do you no good:
and gewgaws, that will do you no good:
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So saith the Lord, I am willing to give you riches, but not to bestow upon your lusts.
So Says the Lord, I am willing to give you riches, but not to bestow upon your Lustiest.
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1081
Thus speakes the father to his child, when he comes to aske, hee tels him hee must come in such a manner as becomes a child, he must speake to him as to a Father, he must speake with confidence to receive it:
Thus speaks the father to his child, when he comes to ask, he tells him he must come in such a manner as becomes a child, he must speak to him as to a Father, he must speak with confidence to receive it:
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1082
So also the Lord tels us, we must come in faith; So that (in a word) this is to be remembred;
So also the Lord tells us, we must come in faith; So that (in a word) this is to be remembered;
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1083
That though the Lord promise, that he will give whatsoever we aske, and bids us, in nothing be carefull, but make our requests knowne;
That though the Lord promise, that he will give whatsoever we ask, and bids us, in nothing be careful, but make our requests known;
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1084
yet notwithstanding this, he would have us to understand that our requests be made in such a manner as they ought to be.
yet notwithstanding this, he would have us to understand that our requests be made in such a manner as they ought to be.
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1085
Last of all, it may be the Father is willing to do it;
Last of all, it may be the Father is willing to do it;
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1086
but hee makes a little pause, he will not give it presently, and suddenly to his child,
but he makes a little pause, he will not give it presently, and suddenly to his child,
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1087
though he purpose to bestow it upon him, that he may come by it with difficultie:
though he purpose to bestow it upon him, that he may come by it with difficulty:
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1088
So the Lord useth to with-hold his blessings many times, that his childe might be exercised in prayer,
So the Lord uses to withhold his blessings many times, that his child might be exercised in prayer,
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1089
and seeke him the more, and likewise that he might come the hardlier by the blessing, that so hee might learne to prize it more;
and seek him the more, and likewise that he might come the hardlier by the blessing, that so he might Learn to prize it more;
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1090
or else he will be ready to do as young heirs:
or Else he will be ready to do as young Heirs:
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1091
As it is with some when they never know the getting of it, they spend it easily;
As it is with Some when they never know the getting of it, they spend it Easily;
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1092
but he that hath known what it is, he takes more care to his estate, he looks more diligently to it:
but he that hath known what it is, he Takes more care to his estate, he looks more diligently to it:
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1093
so it would be with us in any blessing, if we had it with such facility as we would, we would not make much account of it;
so it would be with us in any blessing, if we had it with such facility as we would, we would not make much account of it;
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1094
but when it comes with some hardnesse, with some difficultie, it teacheth us to set a higher price on it,
but when it comes with Some hardness, with Some difficulty, it Teaches us to Set a higher price on it,
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1095
and so it makes us more thankefull, it teacheth us to give more praise and glory to the Lord.
and so it makes us more thankful, it Teaches us to give more praise and glory to the Lord.
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1096
There are many that have had a sicknesse long, and have obtained health with much prayer,
There Are many that have had a sickness long, and have obtained health with much prayer,
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1097
and much contention, and therefore they learne to prize it more, than another that obtaines it easily.
and much contention, and Therefore they Learn to prize it more, than Another that obtains it Easily.
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1098
And thus it is in every like case. So when you heare this great priviledge:
And thus it is in every like case. So when you hear this great privilege:
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1099
that it is no more, but, aske and have: and, be in nothing carefull, but in every thing make your requests knowne:
that it is no more, but, ask and have: and, be in nothing careful, but in every thing make your requests known:
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1100
yet (I say) these conditions must needs be inserted, these are such as must be included.
yet (I say) these conditions must needs be inserted, these Are such as must be included.
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1101
But these considered, remember this priviledge, rejoyce in it, let the Lord have the praise of it, that Whatsoeuer we aske according to his will, he heareth vs. FINIS.
But these considered, Remember this privilege, rejoice in it, let the Lord have the praise of it, that Whatsoever we ask according to his will, he hears us FINIS.
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