The Twenty-fourth Lecture · Robert Rollock
1. THESSA. CHAP. 5. vers. 16. 17.
16 Reioyce euermore.
17 Pray continuallie.
THERE are three precepts heere, brethren, which the Apostle joines together. The first is the precept of patience, in suffering wrong and not rendering euill for euill, but, doing good for euill. Of this, we heard the last day. There is next the precept of joy and peace of conscience, in the first wordes, we haue presentlie red, Last, there is the precept of prayer, seeking to God, and thanking God, for the benefites resaued, in the next part of the text. The Apostle Paul, not onely in this place joines these three together, but, also, in the 4. chap. to the Philipp. ye shall finde the same three precepts joined together, howbeit not in this order. he beginnes there, Patience, ioye and praier ioined together. at joy, and he sayes, reioice in the Lord alvvaies, againe, I say, reioice: then, he commes to patience in suffering wrong, let your patient minde, let your moderation be knovvne to all men: for, the Lord is at hand; And last, he commes to prayer and saies, be not carefull for any thing, but, in all things let your requests be shovvne to God, in prayer and thankes-giuing: Then, he commes to peace of conscience again, and the peace of God, vvhich passes all vnderstanding shall preserue your harts, &c. These three are joined together: The precept of patience, joy and prayer, because these three graces of God, patience, joy and prayer are vnseparable, euerie one of them joined vnseparably with another: tak one away, thou shalt not get the other; tak praier away, thou shalt not haue joy; take joy away, thou shalt not get patience in suffering. So these three are so vnseparably lined together, that, if they be not altogether in the hart of a man, none of them can be in the hart; and if one be in the hart, all shall be in it. Howbeit patience be set down first here, yet, it is not the first grace, praier is first; joy, next, and then, patience: for, praier first bringes joy; then, this heauenlie joy being broght forth and entertainde by praier, it bringes patience, in suffering troubles. Now, brethren, what shal we mak of this, ere we come to the words? Only, this, the graces of God, which are parts of our new-birth called Regeneration are so inseparably locked together, that, they cannot be seuered, and therefore, he, that would haue any one of them, let him seeke them al; he that would haue patience, let him seeke joy; and he that would haue joy, let him seeke praier, let him seeke them altogether; either seeke them all and get them all, in some measure, or, it shall passe thy power to keepe any one of them, either keepe all, or, want all: this is their nature, ye saw neuer a chaine so linked together, as these graces of regeneration are linked. It may be, that, a man haue the outward showe of a grace, but, indeed, it shall passe his power to haue a true grace, except he haue the whole graces of this new-birth, in some measure. Many will seeme to suffer wrong, and yet, they will not haue the joy of the holy Spirit; but, they, that wants the joy of the Spirit, albeit they seeme to suffer many wrongs, yet, they are but hypocrites. Therefore, seeke one, seeke all; want one, want all; either haue all, or, want all.
But, to come to the text and speake of this joy, Reioice, sayes the Apostle, euermore. True rejoicing, or, joy, is that joy, that entertaines patience in suffering. Goe to experience and try it. There is none of vs, that hes tasted of this heauenlie joy, but, we will finde, by experience, it raise vp the hart of man and woman aboue all these thinges earthlie, in some measure. It raises vp the hart to an higher kingdome, nor all the kingdomes in this earth, this heauenly joy raises vs vp, to the kingdome of God. This kingdome of God, saies the Apostle, Rom. chap 14. vers. 17. Is peace and ioy in the holie Ghost. So, that, they, who hes this joy, are in another kingdome, as far aboue these earthly kingdomes, as the heauen is aboue the earth, and by this joy, they are lifted vp, to heauen, and being vp there, they look downe to all these things on the earth, the troubles, afflictions and persecutions, as thogh they were nothing, and thinkes them nothing: joy being in the hart, it swallowes vp the heauiest displeasure, that, can be (looke this by experience) A little measure of it in the hart will swalow vp sadnesse, suffering of wrongs and injuries in this world. This world is but a world of suffering. In the 5. chapter of the Acts, verse 41. ye see, the Disciples of Christ after his ascension are drawen in, before the Councell; there, they are scourged, manassed, and threatned, that they should not speake in the name of Christ. But, what doe they, when they are dimitted? They go away with joy: is there matter of joy heere? they are beatten, scourged and boasted, yet, they goe away with joy, reioicing, that, they vvere counted vvorthie, to suffer, for Christs sake. Brethren, if joy had not swallowed vp sadnesse, the Apostles had not rejoyced. Reade the Psalmes of Dauid, He beginnes with such a sadnesse in many of them all, that he would appeare to be in Hell, and ere the Psalme be ended, ye will see, that, he burstes out with exceeding great thankfulnes. This meanes, that, there was a joy, and an exceeding great heauines in the hart, and there was a battell betwixt them, and in the end, joy got the victorie and swallowed vp sadnesse.
But, now, what is this joy, that he meanes of, when he saies, Reioyce euermore. It is no other thing, but, that, which he calles in the fourth chapter to the Philippians, Description of ioy. The peace of God, that passes all vnderstanding, standing about the hart, as a guard. And to speake the trueth of this, it is the end and crowne of all the graces of God in Iesus Christ, it is that end, whereto all the graces of God tends: and when they come there, they go no further. Wherfore came Christ in the world, but that we should haue peace and joy in conscience? Wherefore died he? that we should haue joy. Wherefore rose he? that we should haue joy in his resurrection. Wherfore are we all called to be Christians? that we shold rejoice. Wherefore are our sins remitted? onely to rejoyce. This is the end of all, joy. What is Heauen but joy? What is life euerlasting, but joy vnspeakable? What is glorie, but joy? Paul joynes these two together, joy and the crowne of glorie. 1. Thess. chap. 2. vers 19. Therefore, in one word, what is true happines? nothing but joy, joy in God, throgh Iesus Christ. What is any thing vnder Heauen without joy in the hart? If a man haue all the world and all the honour and riches of the world, except he haue joy in them, what auaill they? So, joy is the blessednesse of men and women: And therefore, when the Apostle bids vs rejoice euermore, what craues he, but, that we should prease euer forward to our blessednes and Heauen; begin thy blessednes here, or, thou shalt neuer get blessednes hereafter Life euerlasting begins here, in a measure of joy, that is not persite, and ends in the next life, in glory, which shall be perfited.
Yet, brethren, the nature of joy would be better seene and knowen, that men be not deceiued with it. The joy, that is craued, of what kinde is it? There are sundrie kindes of joy. Is it a fleshly and carnall joy, The nature of this ioye, that will be in the mouthes of prophaine people; be merie, eat, drinke. Is that this joy? no, no. When Paul bids thee rejoyce, he bids thee not passe the time like the Epïcurians, Eate, drinke and be merie: The joy, that he craues, the nature thereof is not fleshly: but, it is cleane, holie and spirituall. To speake the trueth, it is in the hart (all joy is in the hart of a bodïe) but, it is not so much the joy, that is of the naturall affection, as it is the motion of the spirit of Christ within vs, vsing the affectiones of our hart as a parte to reioyce in, when he is dwelling in vs. When a man reioyces naturallie, it is his heart, that reioyces, but, this is another kinde of reioycing. It is the Spirite of consolation, that comforts, the Spirite of Iesus, that dwelles in the hart, and wakens vp the affection aboue nature, and makes it, It is supernatural and spirituall. that was naturall, as supernaturall, it cannot be so well tolde, as felt. Rom. chap. 8. verse 26. The Spirite of God requests for vs, vvith sighes vnspeakable. Then, the Spirite sighes within the heart. If the Spirite of God be within the heart, the sighe will not be so much the sighe of the bodie, as of the Spirite of God: fite. It is so with that spirituall ioy; the ioy in the hart if will not be so much the ioy of the heart, as the ioy of the Spirite of God, a ioy vnspeakable. No, no tongue can tell the greatnesse of it. And, brethren, if there vvere no more, but, this, that it cannot be toulde, it telles you the nature of it, it is not a naturall ioy, the naturall ioy can be all toulde. the heart of man is comprehensible, and the affectiones of the hart can be toulde, but, the joy of the Spirite of God is incomprehensible. The joy of the Spirite of God in the heart of the poore sinner cannot be toulde by all the Angels of Heauen, let be by the tongue of man. For, no man can tell the infinitnesse of Gods Spirite. Therefore, put a difference betweene it and all other ioyes.
The property of this ioy is here expressed, Propertie of this ioy, It is continuall. it lastes euermore, it is continuall, it alters not, it is without interruption, it is not broken off; prosperitie will not breake it, aduersitie vvill not breake it, lyfe vvill not breake it, death vvill not breake it, it abydes, in lyfe, it abydes, in death, yea, euen, to the verie poynte of death, vvhen it pleases the holie Spirite to vvorke, it vvill be in a greater measure in his soule than, nor it vvas in the life-tyme. When we thinke the body should be heauiest and saddest, then, it is most joyfull. This earthly joy is soone broken off. he is now in joy: in the twinkling of an eie, it shall be broken off: this houre glade, the next houre, wo. Balthazar was a mery man when he was prophaning the vessels of the Lord and banketting in the meane tyme of his merinesse came the hand, writting vpon the wall and then, he beginnes to shake, and his countenance is changed with shuddering and shaking. v. 5. Ye heard in this same chapter, when the wicked saies, Peace, all things are sure, then, a sudden destruction ouertakes them. So, this worldly joy is ay interrupted, it is ay turned in sorrow; if thou be content with a worldly joy proceeding of a worldly thing, (if it were all the kingdomes of the earth) thy joy shall be turned in a weeping for euer; but, the spirituall joy is continuall without interruption.
Then, if this be the nature of it, it is spirituall, it is cleane and pure, heauenly, not rude, fleshly, nor, earthly. If this be the property of it, Matter of spirituall ioy. it continues ay (for, this propertie must follow on the nature of it, a spirituall thing must euer abide) What can be the matter of it? there must be some cause of this joy. No joy, but there must be some cause and matter, that moues it. Then, what is the matter of it? There are two sorts of things in the world, that wakens vp joy in the heart of man. The first is earthly things; ye know the things, worldlie honor, riches, they waken vp joy in the hart: Another sort is called spritual, heuenly, clean. There is no other, but, these two, either things heuenly, or earthlie, to cause men to rejoyce. Then, are these earthly things the matter of this spirituall joy he speaks of? Examine the nature of it, it is spirituall, it is the joy of Christ. Will these worldly things, if there be no further consideration of them, cause the Spirit of Christ rejoyce within thee? Will a kingdome make Christes Spirit within the hart of a man, to rejoyce, if there be nothing more, but, as it is a worldly kingdome? No, I say, they will not be the matter of this joy: looke to these worldly things how thou resauest them, if they be not resaued out of Gods hand as arlespennies of heauenlie thinges, and tokens of better benefites and of life euerlasting, they shall neuer make the Spirit of Christ to reioyce in thee. Thy hart may be blyth for worldly thinges, because thou art an earthly bodie. A King may rejoyce in a kingdome, &c. but, if they be not taine out of Gods handes, as arlespennies of heauenly and spirituall benefites, the Spirite of Christ shall not rejoice in thee. Take heed, if it wer but a morsell of meate, if thou take it out of Gods hand, as a token of that heauenly food to life euerlasting, the Spirit of Christ shall rejoyce in thee. Therefore, be neuer content of earthly things, as earthlie things onely, nor, of the naturall joy of the hart of man. A sow hes a naturall joy, 〈◊〉 in filling the bellie. No beast in the field, but it hes a sensuall joy in the selfe, by nature, in the foode thereof. Fy on thee, that cannot haue more joy, nor a beast. Thou art made for Heauen and not for Kingdomes here: Therefore, rejoyce in heauenly thinges; and I say, the Kow and other beasts are better, nor thou, if thou rejoyce not with that heauenly joy, for the kingdome prepared for thee, in Iesus Christ. Woe to thee, that hes not the joy, that proceeds of the Spirit of Iesus. Againe, this joy lasts euermore, it is continual, it bides in the night, it bides in the day, it perishes not. These worldly things are al perishing. He will be a King the day and will be casten down to morrow. He is riche the day, and will be begging to morrowe. How can thinges changeable, be matter to me of joy, that standes euermore? No, they cannot. If my joy restes on earthly things, when earthly things failes me, of necessity my joy must faile me. When the ground of joy failes, my joy must faile. Worldly things must faile, therefore, the joy in worldly things must faile, and specially, in death: Either shall earthly things faile thee, or, else, thou shalt faile them; if thou were a King, thou must faile in thy kingdome, thou must leaue it;; either shall the worldly things be taine from thee, or, thou from them: What Monarch euer yet since the beginning of the world for al their dominions, if they had not God and Christ, had euer a sparke of joy at the houre of his death? A dram weight of this joy is worth all the kingdomes of this earth; and if thou hast gotten a little peece of this joy, thinke it better, nor thou wert made Monarch of all the world. No question, the least peece of Christes graces and of this regeneration is worth all the Kingdomes of this world. Euen so, these earthlie thinges cannot bee the matter of this joye. Thou shalt neuer get the joy of the holy Spirite, if thou seeke it in the world. Then, wherein standes this joy? Paul 4. chap. to the Philippians verse 4. sayes, Reioyce in the Lord. He sayes not, rejoyce in the world, or, kingdomes of the world, but, he sayes, rejoyce in the Lord and in all those graces, he hes broght with him, in remission of sins, in life euerlasting, &c. Take heed, compare this joy with the matter thereof, This joy is spiritual, Iesus is a Spirit, all his graces are spirituall. Then, these two agrees very well, a spirituall matter, a spirituall joy. Then, againe, this joy is continuall, Christ is for euer. Heb. 13. 8. His graces standes for euer. Al the mercies of God in Christ are eternall and vnchangeable. How well then standes these two, a joy continuall, a matter continuall; a joy, that is eternall; a matter, that is eternall. But, thou wilt say, ob. albeit that matter of my joy, Christ Iesus neuer perishes, yet, we must perish, and albeit he stand, yet, we must fall. No, no. Paul, to the Rom. chap. 8. vers. 35. saies, What shall separate vs from the loue of God, in Christ? No, if thou be once well imped in him by his Spirite and a lyuely faith, all the world shall neuer bring thee back againe, thou shalt neuer be separate, heauen and earth shall first perishe, ere they, who are imped in Christ, be separate from him, death shall not separate them. Paul sayes, Christ is to me both in life and death aduantage. Philipp. chap. 1. vers. 21. These earthly thinges may vantage thee in this naturall and transitory lyfe, R. riches may vauntage thee in this lyfe, honour may be pleasant to thee here, but, when death commes, then may thou justly say, I will get no more vantage of my riches, I will shake all off me and go naked to the graue, but, Christ will go to the graue with me: yea, euen, to the resurrection he shall accompany thee, and then, soule and body shall be joined together, and thou shalt be with him for euer. In one word, the matter of this joy are not earthly things, but, spirituall. It is Christ and his graces, that is the ground of all this joy, vntill thou come to that lyfe euerlasting. And this, for the opening vp of the words.
Learne, Vse then. There are none of vs, that walkes in the light of the Gospell of Christ, and hes taine the name of Christians vpon vs, but we are bound and oblist to rejoyce, and be glade, and that, not for one tyme onely, one day, or, one night, or, one yeere or, one season, but, euermore, and at euery occasion, in prosperitie, in aduersitie, in life and death, euer rejoyce; and weulde ye know the paine? all obligations are vnder some paine, the paine of it, is, vnder the paine of banishing vs out of Gods Kingdome, out of heauenly Ierusalem. He that would not rejoyce vnder the hope of heauenly Ierusalem must be banished out thereof. Rom. 14. verse 17. Gods Kingdome in righteousnesse and peace, and ioy in the holy Ghost; if thou prease not to rejoyce in Christ and his Kingdome, in life and death, prosperity and aduersitie, thou shalt be shut out of it. I say, they, who neuer felt of this heauenly joy, and neuer rejoyced in Christ, in his Redemption of vs from sin, in that life purchast to vs, by his bloud, who neuer rejoyces in these, but ay is glad when he is exercised about these earthly things, that man neuer yet saw Christs Kingdome. And albeit he be outwardly in the Church (the Church is called the Kingdome of God, in the Gospell) yet, indeede, he is not one of the Kingdome, he is going vp and downe in company with them of the Church, but, he was neuer in the Church, for, thou must be spiritually in it and not bodily. And if there be a great sin in the world, this is one, not to rejoyce in such a matter of joy; God offers thee saluation in Christ; if thou rejoyce not therein, thou cannot doe a greater contempt to the light of the Gospell, wherein life and saluation is offered, nor a greater injury to God, thou bereaues God of his glory; for, what shall be the chiefe glorifying of God, but a rejoycing in his mercies, through Iesus Christ. Alas, what great blessednesse we defraud our selfes of, when we rejoyce not in the worke of our Redemption. It is wonder, what joy the Angels haue, in looking in, to this worke of the Redemption of man. Peter, in his 1. Epistle, chap. 1. vers. 12. sayes, The Angels desires to looke in to this misterie. Were not the Angels preachers to the shiephirds, of that joy and blessing, that came to the world? Luke chap. 2. verse 13. 14. Fy on thee, Christ is come, to redeeme thee and not the Angels, and yet, they rejoyce, and wilt not thou rejoyce? The earth and heauen leapes and rejoyces for the hearing of their deliuerance by Christes comming againe, and thou cannot rejoyce, fy on thee, When all the dumme creatures, aboue, vnder, and about thee, rejoyces, and thou cannot rejoyce. Waken vp that dead hart of thine, and rejoyce in God, or, else, the spirit of sorrow and sadnesse shall waken thee, that thou shalt weepe for euer. The tyme of joy is pretious, if thou rejoyce not heere, thou shalt neuer get that joy in Heauen hereafter.
Now, ye will say, should we rejoyce ay? The wise man sayes, Ecclest. chap. 3. vers. 4. ob. All thinges hes the tyme, there is a tyme of vveeping, a tyme of laughing. How should we ay be glad? I aunswere, it is true, there is a tyme of mourning, and a tyme of sadnesse: and, I trow, this same verie tyme is the tyme of sadnesse. But, I tell thee, againe, for all this sadnesse, rejoyce must thou, and when thou art commanded to be sad, for sin, thou art commanded to rejoyce in Christ, for remission thereof: where nothing is in the hart but sadnesse, it will bring a man to dispare, Sadnesse would euer be mingled with joy, sadnesse, for miserie, would be mingled with joy, for hope of reliefe, or, else, the end shal be dispare. And it is wonderfull, to see the Spirit of Iesus at one tyme to worke joy and sadnesse, R. how he wil make the hart sigh, with sighes vnspeakable, and in that moment, with that same very sigh, that same very Spirite will make the hart rejoyce with joy vnspekable: Know ye not this? This sadnesse is called contrition and brokennes of hart, it is a sadnesse wroght in the hart with sighes vnspeakable, conjoyned with joy, that is vnspeakable, if it be with faith in Iesus Christ. Peter saies, 1. Epist. 1. cha. 8. vers. Beleuing in Iesus Christ, vve reioyce vvith ioy vnspeakable and glorious. So, when thou art sad, haue thy eyes set vpon Christ, when thou art sad, go from the sight of men, but go not from the sight of Christ, if thou wert in wildernesse, if Christ be in thy eies, with sadnesse, vnspeakable joy shall be mingled. Then weeping is recommended, rejoycing is recommended, and we must sorrow while we are here, but looke, that, Christ in thy sorrowing be in thy eyes, and that joy that is mingled with sadnesse, in the end it shall swallow vp the sadnesse, life shall swallow vp death.
But ye will say, the best man and most faithfull will be some tymes so easten downe, that he cannot get a sparke of joy, looke to it. Thou wilt say, rejoyce thou; he will say, I cannot; ob. I tell you, if he had all the kingdomes of the world, he would giue them for a sparke of joy, the soule of him will be, as it were, beaten downe to Hell. How then sayes he, rejoyce euermore? how can he bid this? The answere is easie. The Apostle speakes of that thing, that should be indeed: it is true, a Christian should euer rejoyce; and it is as true, at some time, there wil not appeare a spark of joy in him. But, I say, if euer a person hes gotten the Spirit of Iesus, and hes had this solide joy, that person shall neuer altogether leese that sparke of comfort and joy. Yea, brethren, that spark of comfort and joy will be lying, as it were, smored vnder an heap of ashes, so, that, it will not be known by the persons self, in whom it is, and yet, it will be lurking in this hart; and in spite of the deuill and the world (that would driue men to dispare) it will break out. Dauid felt this, when he had angred the Spirite. and saies, Restore to me thy spirit againe Psal. 51. vers. 12. He had done foull factes, adultery and murther, he lay long in these sins, yet the Spirit leaues him not, but, abode in him, and yet he saies, restore to me thy Spirit; for, yet, he could scarce know, that, he had the Spirit, albeit in the meantime this Spirit was within him. The Lord keep vs, from angering this Spirit; if thou anger him, he wil anger thee, and wil draw himself aside, in such sort, that thou wilt not know, thou hast him; and, in the meantime, he will waken the conscience of sin and make it accuse thee, and as a tortor within thee, to torment thee, as if thou wert in Hell. Therefore, anger not the Spirit of Iesus. This much for this precept.
Now, as to the precept of Prayer, to touch it shortly, When he said, rejoyce euermore. Then, he saies, Pray continually. There the third linke of this chaine, Prayer. Praier, The first, patience; The second; Rejoycing; The third; Prayer. Pray continuallie, saies he. The Apostle, 4. chap. Philipp. 6. 7. verses. He dravves out the peace of God, out of Prayer: Be not carefull in any thing, but, in all thinges let your requests be shovven vp to God, by prayer and thankes-giuing. Then, he sayes, The peace of God, that passes all vnderstanding, shall be a guard to your myndes and consciences. As if he had said, when ye are troubled for any worldlie thing, I tell you, if ye can call to God. for all thinges that falles out, ye shall get contentment; Gods, Spirite shall guard you in all trouble, the peace of God shall preserue you; what hast thou lost, when thou hast lost the world and gotten that heauenly joy? When thou hast gotten an heauenly thing for an earthly, what hast thou lost? No, neuer man, in the want of an earthly thing praied to God effectually, but, he got cōfort, he got that peace of conscience. So, that, if the got not the earthly thing, he got heauenly thinges. Thou wilt finde such joy in the hart, after prayer, that it is vnspeakable. Then, it is prayer, that fosters joy: For, I tell you, homelines with God in prayer, makes joy, and keepes Gods presence in our eyes Euer seeke from him and euer speake to him, and that will keep the face of Iesus before vs. Now, what is it, that keeps joy in the hart? Onely the keeping of the face of Iesus in the hart. When thou hast not the face of Iesus, no joy. Turne thy hart from the face of Christ, and turne thy speache from him, thou shalt haue no joy in hart. Againe, turne thy hart to the face of Iesus, hold thy hart before his face, of necessitie thou shalt haue joy. Felt ye euer the spirituall joy, when ye felt not Christ in the hart? Who euer felt comfort, that felt not Christ dwelling in their hart? None. Therefore, Peter sayes, Beleeuing in him. (What is beleeuing in him, but, keeping him in hart?) vvere ioyce vvith ioy vnspeakbale. 1. Epist. chap. 1. verse 8. Would to God this were more, nor wordes. Our hart and minde is so blinde and senslesse, that, Christ and all his graces is but wordes and winde, that strikes on the eare. Seeke the solide feeling of Christ in the hart. Thinke it not eneugh, to prattle of him and to haue him in thy mouth, but, seek to finde him in thy hart. Thou shalt neuer finde him, if thou finde him not in thy hart, it is in the hart, he makes his residence; and if he be inthy hart, thou shalt know: for, thou shalt find a sensible ioy possessing thy hart and it shall open thy mouth, to say, dwel Lord, in my hart: The Lord worke these things, that they be not words.
Now, brethren, there are two sortes of praier. One, in seeking to beg and seeke at God, tvvo sorts of prayer. for, we are all beggers. The other is in thanking him, when we haue gotten any thing: Seeking must come of need and necessity: a begger must be a misterfull body, otherwaies, 1. Seeking he is a shamelesse begger. He is shamelesse, who can stand before God and seeke any thing, if he haue no sense of his need and mister? Our neede and mister is double. For, we mister ay a new grace, euery moment, a new benefite: we neuer get so many graces at once, but, euer there is some new grace we stand in need of. God giues thee not all benefites at once, but he vvill haue thee euer seeking: againe, when we haue receiued any grace, we haue need of a new grace, to keepe it. Alas, we are so weake, that, we cannot but lose the grace, that, God hes bestowed on vs, except the Lords hand follow on and keep it in our hart. There are two needs of praier. One need of grace, another need, to keep the grace, we haue receiued. So, there is two sorts of begging: the first is for grace; the next is for keeping of the grace. Neuer wearie to aske. The Lord wold haue thee euer begging. Ay, say, Lord, giue me. Then, say, Lord keepe this grace, thou hast giuen me, otherwaies, I will lose it. For, I assure thee, if the Lords hand be not euerie moment holding grace in thy hart, thou art ay ready to lose it. Therefore, the Apostle sayes, Pray continually. Alas, if we knew what thing we are bound to, we would discharge a better duety to our God, we should not passe the time in playing, but, we should pray continually.
Ye vvill thinke it an hard thing to be euer praying; ye vvill say, should we do no other thing, but, ay, pray, should this be our exercise continually? Take heed: By praying, is vnderstood, not preceesly this outward forme of prayer, the falling down on our knees, the lifting vp of our hands and eyes, so, that we do not another turne. No, I meane not so. Thou hast a lawfull vocation, go win thy liuing, according to thy calling. He that said, Pray continually, The same said, Go labour and win thy liuing, otherwaies, thou shalt not eat. Avvay vvith Munkries and Nunries. Then, when continuall prayer is craued, no other thing is craued, but, that, thy hart and minde be euer exercised on God. Let thy hart and contemplation of thy mynde be euer on him, be neuer so distracted with any exercise of the world, but, keep God euer, in some measure, before thy eyes, seeking his grace and blessing to thy exercise. When thou art busiest in thy exercise, let thy hart be seeking blessing thereto. Paul saies, 1. Cor. 10. chap. 31. verse, Whether ye eat, or, drinke, or, what euer ye do all to the glory of God. If I eat to the glory of God, my hart must be blessing & thanking him for the benefit receiued, seeking a blessing of him, that it may doe me good, desyring, also, that heauenly foode. I tell thee, this earthly foode should be nothing else to thee, but, a remembrance of heauenly things, and of Christ, that is onely the foode of the soule. Then, in all thy exercises, euer hold thy hart on God; let thy hart be praying, when thy tongue is speaking of these thinges, that concernes thy exercise, so, thy exercise shall be in the Lord. The Apostle vses to say, do this, and do that, in the Lord. What means he, but, only, in that doing thy hart shold be set on the Lord? Ay enterteine Gods Spirit. Thinke not, that, the exercising of the hart on Christ shal hinder thee, in any thing, in thy exercise. No, but, by the contrare, the face of God looking on thee it brings blessing; keep him in thy eie and think on him, and so, thy exercise shall be sweete; keepe God in thy eye, and thou shalt finde a wonderfull joy, and an helpe in thy exercise. Now, I end, with this prayer. Lord, seeing there is no blessing but, when we keep Iesus Christ in our eyes, Lord, grant, that, the face of Christ go neuer out of our eyes let neuer the remembrance of Iesus depart from vs. To this Christ, be honour and glorie, for euer.
AMEN.
