Sermons on Psalm 119, Sermons · Sermon 184
SERM. CLXXXIV.
PSALM CXIX. VER. 171.
My Lips shall utter praise, when thou hast taught me thy Statutes.
IN the two former Verses he had prayed, First, For an increase of saving Knowledge; Verse 169. Secondly, For Deliverance out of his Trouble; Ver. 170. He reinforceth his Request, by a promise of Thankfulness, if he could get a gracious Answer to that, My lips shall utter praise, &c.
In the Words we have,
First, A Resolution of Praise, My lips shall utter praise.
Secondly, The Reason and Occasion of it, when thou hast taught me thy Statutes.
First, A Resolution of Praise.
The word for uttereth praise, signifieth, that praise should break from him, as water boileth and bubbleth up out of a Fountain. Indeed words come from the abundance of the heart; Matth. 12. 34. either from the plenty of spiritual Knowledge, Ioh. 4. 38. as a Fountain yieldeth water, so his knowledge breaketh out into praises; or from the plenty of spiritual Affection rather, from the great esteem of the benefit or fulness of Joy, at the thought of it: 'tis a great Priviledge to be delivered from Blindness and Ignorance, To you 'tis given to know the misteries of the Kingdom of God; Matth. 13. 11. Now they that have a spiritual gust and taste, are so affected with it, that they cannot be enough thankful for it; and 'tis notable, that this thankfulness is promised, upon granting the first request.
Doctrine. Divine Illumination is so great a gift, that all who are made partakers of it, are especially obliged to praise and thanksgiving.
This will appear by these Considerations.
I. That upon the receipt of every Mercy we should Praise God; there is an equity in it, for this is Gods pact and agreement with us. Psal. 50. 15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie me. We are forward in supplications, but backward in gratulations; all the Lepers could beg health, but one returned to give glory to God, Luk. 17. 18. Self-love puts us upon Prayers, but the love of God upon Praises. Now we should be as much affected, or rather more, in the receiving mercies, as we were in asking mercies: because before we knew it only by guess and imagination; but then by actual feeling, and experience of the Comfort of it. Therefore to seek, and not to praise, is to be loving to our selves.
II. Those that have received most from God, are most bound to honour him, and praise him; for the Return must carry some proportion with the Receipt: 2 Chron. 32. 25. Hezekiah rendred not according to the benefit done unto him: Not according to the kind, only good, and not evil for good, but according to the degree. Great Mercies, require great Acknowledgements; she loved much to whom much was forgiven her, and she loved little to whom little. Luk. 7. 47. More sins pardoned, more mercies received; God expecteth more Love, more Praise, more Thanksgiving. And Luk. 12. 48. For unto whomsoever much is given, of him much shall be required; and to whom men commit much, of him will they ask the more. Christ pleadeth the equity from the practice of men; the more helps, the more work and service we expect: he should come sooner who rideth on horseback, than he that cometh on foot; so the more light and knowledge God vouchsafeth, the more Honour and Glory he expecteth from us.
III. That we should praise God especially for spiritual benefits: Usually those are overlooked, but they deserve the greatest acknowledgment; these are discriminating, and come from special Love: Corn, Wine and Oyl are bestowed upon the World; but Knowledge and Grace upon his Saints: these are the favour of his peculiar People. Psal. 106. 4. Remember me, O Lord, with the favour that thou bearest to thy people; O visit me with thy Salvation. To have the Favourites Mercy, is more than to have a common Mercy. Protection is the benefit of every subject, but intimate and near admission is the priviledge of special Favourites: Love and Hatred cannot be known by the things before us; Eccl. 9. 1, 2, 3. Christ gave his Spirit to the good Disciples, the keeping of the purse to Iudas.
1. Partly, Because these concern the better part, the inward man: 2 Cor. 4. 16. He doth us more favour that healeth a wound in the Body, than he that soweth up a rent in the Garment; is not the body more than Raiment? the Soul more than the Body? and the Soul as furnished with Grace, more than the Soul only as furnished with natural gifts and endowments?
2. And partly, Because these are brought about with more ado than temporal favours; God as a Creator and merciful upholder of all his Creatures, doth bestow temporal Blessings upon the ungodly World, even upon heathens, who never heard of Christ; yet saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ, Eph. 1. 3. with respect to the Merit of Christ, who was to purchase these blessings, before he could obtain them.
3. And partly, Because they are pledges of Eternal Blessings, and the beginning of our Eternal Well-being; Ioh. 6. 27. These and eternal Blessedness are so linked together that they cannot be separated. Rom. 8. 29, 30. For whom he did foreknow, he also did predestinate to be conformable to the Image of his Son: that he might be the first fruits among many brethren. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. And Phil. 1. 6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Iesus Christ.
4. Partly, Because these incline, and fit the heart for Praise and Thanksgiving; the one giveth occasion to Praise God, the other an heart to Praise God: outward mercies give the occasion to praise God, these the diisposition; other mercies the motives, these the preparations: these dispose the heart to it, Psal. 119. 7. I will praise thee with uprightness of heart, when I have learned thy righteous Iudgments; here they dispose the Lip, and open the Mouth; Psal. 51. 15. O Lord open thou my lips, and my mouth shall shew forth thy praise. The work of grace doth set our lips wide open in the magnifying and praising of God; Grace is the matter of Gods praise, and also giveth a ready Will to praise God, yea the very Deed of praising him.
5. Partly, Because temporal favours may be given in Anger, but the graces of the Spirit are never given in Anger: God may give an Estate in Judgment, and indulge large pastures to Beasts fitted for destruction: but he giveth not an inlightened Mind, and a renewed Heart in Anger, 'tis a token of his special love. To you 'tis given to know the misteries of the Kingdom of God; Mat. 13. 11. Well then, for all these things should we praise God: We have a quick sense in bodily Mercies, but in Soul concernments we are not alike affected.
IV. That among spiritual Blessings, Divine Illumination is a very great gift, and accordingly should be acknowledged by us. To make this evident, I shall
1. Open the nature of this Divine Illumination.
2. Shew you the worth of it, and how much it should be valued by us.
1. For the Nature of it. There is a twofold Wisdom and Knowledge of Divine Misteries;
(1. ) One which is only a gift: 1 Cor. 8. 1. We know that we all have knowledge: knowledge puffeth up, but charity edifieth. This is an excellent gift, but yet it floweth from the common influence of the Spirit, and puffeth up the party, because 'tis apprehended only such an excellency as conduceth to the Interests of the flesh, and to attain esteem in the World; and because he hath not thereby a deep and piercing knowledge of his Misery, but is cold and weak, and doth not warm the heart with love to the thing known: therefore we should see to it, what kind of knowledge we have, whether it be a gift, or a grace? whether we use it to exalt God, or our selves? the bare gift puffeth us up with a lofty Conceit of our selves, and a disclain of others; but grace keepeth us humble, for the more we know that way, the more we see our defects, and what little reason we have to glory in our knowledge, or any other grace: and besides, by it we are suitably affected to what we know.
(2. ) There is a special knowledge of Divine Mysteries, wrought in us by the special and sanctifying work of the Holy-Ghost; this is the wisdom which cometh from above, which is first pure, and then peaceable, Iam. 3. 17. which humbleth the man, that hath it; for the more he knoweth of God, the more his own opinion and estimation of himself is lessened: Iob 42. 5, 6. I have heard of thee by the hearing of the ear, but now mine eye seeth thee; therefore I abhor my self and repent in dust and ashes; I have spoken unadvisedly of God. This knowledge also maketh him serious, and is operative upon the heart, and worketh love to the thing known; Ioh. 4. 10. If thou knewest the gift, &c. and maketh us to know God in Christ, so as to acknowledge him, and give him due Honour, Respect, and Reverence. 'Tis a knowledge joined with oblectation and affection. This knowledge is considerable as to its beginning, and increase.
(1) Its beginning, the first removing of the natural blindness and darkness of our understandings, so that we have a clear discerning of the things of God, when the Scales fall from our eyes. Naturally we were ignorant of God, and the way to heaven; but now brought to the saving knowledge of God in Christ, we are acquainted with both. The first Creature which God made was light; so in the new Creation, the new Creature is illuminated with an heavenly light, and cured of its former blindness, that we see things in another manner, than ever we saw them before. 1 Pet. 2. 9. Called out of darkness into his marvellous light; as a man brought out of a dark Dungeon, into an open Light. And Acts 26. 18. To open their eyes, and turn them from darkness to light, and from the power of Satan to God. So Eph. 5. 8. Ye were sometimes darkness, but now light in the Lord. To be seeing is better than to be blind; to be in light than to be in darkness: This is Gods first work, and it is marvellous in our eves; 'tis double, when we first begin to have a clear knowledge of our own misery, Rev. 3. 18. Whereas before we lived in gross ignorance of our own condition. So when we begin to see the remedy, as well as our Misery, 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Iesus Christ: The first thing that God convinceth us off, is our own Sin, Guilt, and Misery. So that those things that either we knew not, or did swim loose in the Brain, we begin now to be affected with them: We talked before of sin as a thing of course, and were wont to marvel why men-kept such a deal ado about sin, but now the case is altered: God hath opened his eyes, and therefore he complaineth of it as the greatest burden, and fain would be rid of it at any rate. He beginneth to seek after Christ, as his only remedy, and nothing will satisfie him but Christ; and all things are but dung and dross in comparison of the excellency of Christ: and that he may be found in him. He lamenteth his case, and can trust himself no where but in Christs hands; a natural man slippeth into an heedless credulity, and either doth not look upon the Gospel as a real truth, or else is not affected with it, so as to venture his Salvation in that bottom.
(2) As to the increase and progress, and so those that are taught of God need to be taught of God again, and to seek a further increase of spiritual Wisdom, or a further degree of the saving knowledge of Divine Misteries; As the Apostle prayeth for the Ephesians, towards whom he acknowledgeth God had abounded in all Wisdom, and Prudence; yet prayeth that God would give them the Spirit of Wisdom and Revelation, that the eyes of their Understandings might be opened; Eph. 1. 17, 18. with the 8th. verse, we are yet ignorant in many things, for we know but in part, not fully rooted in the knowledge of these things which we know: they need to be refreshed with new illumination from God, that our knowledge may be active and lively, and stand out against new and daily Temptations: And that oblivion and forgetfulness, which is a kind of ignorance, and is apt ever and anon to creep upon us, may be prevented; and Truths may be ready at hand for our use: Iam. 1. 5. And this is that which David beggeth an increase of knowledge for, he being an holy man and a Prophet, needed not the first illumination; and every degree is a great favour to be acknowledged with praise.
Secondly, Let me speak of the worth of this Divine Illumination in its self; the worth of it appeareth in four things.
I. Its Author; God by his efficacious teaching doth cure the blindness of our minds and doth open and incline our hearts towards spiritual and heavenly things; Ioh. 6 45. They shall all be taught of God. 1 Thes. 4. 10. Ye your selves are taught of God to love one another. 1 Ioh. 2. 27. The anointing teacheth you all things. As the Heathen Cato, would have none to teach his Son but himself; for he said, that Instruction was such a benefit, that he would not have his Son beholding to none for it, but himself. Oh 'tis a blessed priviledge to be taught of God! to be made wise to Salvation! and not only to get an ear to hear, but an heart to understand! and learn by hearing, not only the power to Believe, but the very Act of Faith itself! Gods teaching is always effectual, not only directive but perswasive, inlightening the mind to know, and inclining the Will and Affections to imbrace what we know; he writeth the truth upon the heart, and puts it into the mind. Heb. 8. 10. He sufficiently propoundeth the Object, and rectifieth the Faculty, imprints the Truth upon the very Soul. But how doth God teach? in the very place where Christ speaketh of our being taught of God, he presently addeth, Ioh. 6. 46. Not that any man hath seen the Father: Gods teaching doth not import that any man must see God, and immediately Converse with him, and talk with God, and so be taught by him; no, God teacheth externally by his Word, and internally by the Spirit; but yet so powerfully and effectually that the Lesson is learned, and deeply imprinted upon our Souls: this teaching is often expressed by seeing, now to a clear sight three things concur; an Object conspicuous, a perspicuous Medium, and a well disposed Organ, or clear Eye; in Gods teaching there is all these: The Object to be seen plainly in the Scriptures, are the things of God, not Fancies but Realities; and by the light of the Spirit represented to us, and the Eye of the Mind opened. A blind man cannot see at mid-day, nor the most clearsighted at midnight; when objects lye hidden under a vail of darkness: the object must be revealed and brought nigh to us in a due light, and God secretly openeth the eye of the Soul, that we see heavenly things with Life and Affection. The Author then sheweth the Mercy, when God will not only teach us by Men, but by his Spirit.
II. The Objects known, the highest and most important matters in the World, the gracious Soul is savingly acquainted with; 'tis more to have the knowledge of the profoundest Sciences, then of some poor and low employment; as Themistocles said, to know a little of true Philosophy, is more than to know how to play upon a fiddle. But now to have the saving knowledge of God, and of the life to come, is more than to have the most admired Wisdom of the Flesh, than all the Common Learning in the World: and therefore how much are we bound to praise God, if he will teach us his Statutes, more than if we knew how to govern Kingdoms and Common-wealths, and to do the greatest business upon Earth. Two things do commend the object of this knowledge.
1. It is conversant about the most high and excellent things.
2. The most necessary and useful things.
1. Things of so high a nature as to know God, who is the cause of all things; and Jesus Christ, who is the restorer of all things; and the Spirit, who cherisheth and preserveth all things: especially to know his heavenly operations, and the nature, and acting of his several Graces. Ier. 9. 24. Let him that glorieth, glory in this, that he knoweth me, saith the Lord. There is the excellency of a man to know God, to conceive aright of his Nature, Attributes, and Works; so as to Love, Trust, Reverence, and Serve him: Alas all other knowledge is a poor low thing to this! God hath written a book to us of himself, (as Caesar wrote his own Commentaries) and by Histories and Prophesies hath set forth himself to us to be the Creatures Creator, Preserver, Deliverer, and Glorifier. This is the Knowledge we should seek after; common Craft teach us how to get bread, but this book teacheth us how to get the Kingdom of heaven, to get the bread of Life, the meat that perisheth not. Law preserveth the Estates, and Testaments of Men, but this the Testament of God, the Charter of our eternal Inheritance. Physick cureth the Diseases of the Body; this, afflicted Minds, and distempered Hearts: Natural Philosophy raiseth up men to the contemplation of Nature; this, of the Maker of all things, and Author of Nature: History; the Rise and Ruine of Kingdoms, States, and Cities; this, the Creation, and Consummation of the World: Rhetorick, to stir the Affection; this, to inkindle Divine Love: Poetry moveth natural delight; here Psalms, that we may delight in God. These are the only true and sublime things; as Light is pleasant to the Eye, so is Knowledge to the Mind: but where have you the knowledge of such high things? what are the mysteries of Nature to the mysteries of Godliness? to know the Almighty, living God, and to behold his Wisdom, Goodness, and Power in all his Works: surely this is a sweet and pleasant thing to a gracious soul, but especially to know him in Christ, to know the Mistery of the Incarnation, Person, Natures, and Mediation of Christ. 1 Tim. 3. 16. Great is the mistery of Godliness. This is a mistery without Controversie great, to know the Law and Covenant of God. Deut. 4. 6. This is your wisdom and understanding in the sight of the nations, who shall hear these statutes. And the sanctifying work of the Holy-Ghost, by which we are wrought and prepared for everlasting Life.
2. So necessary and useful to know the way of Salvation, the Disease and Remedy of our Souls; our Danger and the Cure; our Work, and our Wages; the business of Life, and our End; what is to be believed and practiced, what we are to enjoy and do; these are the things which concern us, all other knowledge is but curious and speculative, and hath more of pleasure than of Profit: To know our own Affairs, our greatest and most necessary Affairs; these are the things we should busie our selves about. foreign, One thing is necessary, Luk. 10. 42. Other things we may well spare. Now what is necessary but to know our Misery, that we may prevent it; our Remedy, that we may look after it in time; our Work and Business, that we may perform it; our End, that we intend it, and be incouraged by it: What course we must take that we may be everlastingly happy. Well then, if God will shew us what is good, Mich. 6. 8. and teach us what is good, that we may know whither we are a going, and which way we must go; if he will give us Counsel in our reins, to choose him for our portion; Psal. 16. 5. We ought to bless his name. So the 11th. Verse, Thou wilt shew me the path of Life; though ignorant of other things, we are highly obliged for this discovery, 'tis the work of God to give us Counsel, and should be matter of perpetual Thanksgiving to us.
III. The Use for which this knowledge serveth.
1. To entertain Communion with God for the present; for by knowing him; we come to enjoy him. Psal. 17. 15. As for me I will behold thy face in rightcousness; I shall be satisfied when I awake, with thy likeness; that's more than to have a portion in this World. And 1 Ioh. 1. 3. That which we have seen and heard; declare we unto you: that ye also may have fellowship with us, and truely our fellowship is with the father, and his son Iesus Christ. By Communion or Fellowship, is not meant a society of Equals, but the dutiful, yet chearful, attendance of an Inferiour on his Superiour: the Creature on his Creator: but yet so, as that there is an holy intimacy and familiarity in it, because we both love, and are beloved of God: in every Ordinance they draw nearer to God, than others do; for 1 Ioh. 1. 7. If we walk in the light, as he is in the light: we have fellowship one with another. All our Duties are the Converse of a sanctified Creature, with an holy God: and an humble Creature dealing with the blessed God, for a supply of all their wants. They pour out their Souls to him, and he openeth his Ear and Bosom unto them; he teacheth them his way, and they walk in his paths, Isa. 2. 3. They walk in the Fear of his Name, and the Comforts of his Spirit; Acts 9. 31. they seek his Glory as their great End, and live in the sense of his dearest love.
2. To enjoy him for ever, this is life eternal that they may know thee the only true God, and Iesus Christ whom thou hast sent; Ioh. 17. 3. Alas! what is the knowing how to get Riches, and Pleasures, and the Vain-glory of the World, to this? Surely you that are taught of God, your business is above other Mens: while they drive on no greater Trade than providing for the Flesh, or feathering a Nest that will quickly be pulled down; they are providing for Everlasting Glory and Happiness. They aim at nothing beyond this Life, all their Cares are confined within the narrow bounds of Time, and the compass of this World: but these look higher, and begin a life which shall be perfected in Heaven; they are laying up treasure in Heaven.
IV. The manner of knowing things, when taught of God; they see things with greater Clearness, and Certainty, and Efficacy, and Power.
1. With greater Clearness: Others know Words, but they know Things; and therefore know as they ought to know them. They know the Grace of God in Truth, Col. 1. 6. They have the spiritual discerning, and that is a quite different thing from a literal discerning: 1 Cor. 2. 14. He hath an experimental and sweeter knowledge, than learned men that are ungodly. He hath tasted that the Lord is Gracious; the sweetness of his Love, and the riches of his Grace in Christ. The Theory of Divine Knowledge, though never so exact, giveth us not this: they have more of the Words and Notions, but less of the thing itself; they have the sign, the other the thing signified; they break the shell, and the other eats the kernel; they dress the meat, but the others feed upon and digest it; dig in the Mines of knowledge as Negroes, but others have the Gold: A rotten post may support a living Tree.
2. With more Certainty. There is a great deal of difference between taking up Religion out of Inspiration, and out of Opinion or Tradition. Faith is the gift of God, but Credulity is received by the Report of Men. Men may guess at the truth by their own Wit, they may talk of it by rote, and according to what they read, and hear from others; but Divine Knowledge is the fruit of the Spirit: Matth. 16. 17. Flesh and bloud hath not revealed these things unto thee, but my Father which is in heaven. Ioh. 4. 42. Now we believe, not because of thy saying, but we have heard him our selves, and know indeed that this is the Christ, the Saviour of the World. And 1 Thes. 1. 5. For our Gospel came to you, not in word only, but in power, and the Holy Ghost, and in much assurance. We never apprehend the Truth with any certainty, nor can we discern Gods Impress on the Word, but in the light of the Spirit. Gods Illumination maketh our knowledge of things certain and infallible; Know foreign assuredly, Acts 2. 36. Ioh. 17. 8. foreign. 'Tis not a may be, a bare possibility, or likely to be a probability; but it is sure to be, and will be so, a certainty that belongeth to Faith.
3. For Efficacy and Power; 1 Thes. 1. 5. For our Gospel came to you not in word only, but in power and in the Holy Ghost. Stephen, a man full of faith and of the Holy Ghost; Acts 6. 5. We are affected with the Truths we know, yea, transformed and changed by them; 2 Cor. 3. 18. Changed into a Divine Nature, 1 Pet. 1. 4. Our hearts are moulded and fitted for God, and for every good work: So that this is a benefit should be much acknowledged.
Use. I. Is to Inform us how the Saints do and should esteem this benefit of Divine Illumination: In this Psalm they esteem it more, than if God should bestow a great deal of wealth upon them; See Psal. 119. 14. I rejoice in the way of thy Testimonies more than in all riches. And 72 Verse More than thousands of gold and silver: Once more they think themselves well a paid, if they get it by sharp Afflictions, though by loss of Health or Wealth: Verse 71. Its good for me, that I have been afflicted, that I might learn thy statutes. The reason is, because they value it as a Mercy, for which they can never enough be thankful. Phil. 3. 8. Yea doubtless, and I count all things to be loss, for the excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ: The People of God have no reason to envy others that live in the Pomp of the World, and the splendor of outward accommodations; if he give them the saving knowledge of himself: Prov. 3. 31, 32. Envy not the oppressor, and choose none of his wayes: for the froward is an abomination to the Lord, but his secret is with the righteous. If God will teach us his Statutes, though he keepeth us low; 'tis more to be one of Gods Disciples, to be owned by him in an Ordinance, than to live a Life of Pomp and Ease.
Secondly, None are fit to praise God, but those whom God hath taught: Psal. 50. 16. What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth? The new song, and the old heart do ill agree together; but when God hath framed our hearts to Obedience, then is praise comely in our Mouths.
Use. II. Is to direct us,
1. How to pray for spiritual Grace, if we would obtain it; the Glory of God is the end of all Grace vouchsafed to us, with this end must pray to God for it. The end of our Petitions and Requests to God should be, that we may be inabled to praise God; then we seek God for God, much more when we ask spiritual grace. To ask temporal benefits to consume upon our Lusts, is very bad, and the ready way to bespeak our selves a denial; Iames 4. 3. Ye ask, and receive not; because you ask amiss, that you may consume it upon your lusts: much more to ask spiritual gifts, for our Lusts sake; to beg God to open our Mouths, to shew forth our own praises rather than his; or knowledge to advance our selves: as 'tis a greater indignity to void our Excrements in a Cup of Gold, for a Princes own drinking, than in a Common Utensil. Besides it sheweth our value of the Benefit to think of praise, before we have obtained is: Eph. 1. 6. To the praise of his glorious grace, wherein he hath made as accepted in the beloved.
2. It must be used and improved to that end; when we have obtained, we must not be proud of any spiritual gift, but lay our Crown at Gods Feet; 1 Cor. 4. 7. Who made thee to differ? and what hast thou, that thou hast not received? We pervert the end of the end, when we are puffed up; and give shrewd suspition that 'tis a common gift, not saving grace, when we are puffed up with it.
Use. III. Is Exhortation; to press you to glorifie God and praise him, if he hath given you any knowledge of himself, and of the way of Salvation.
1. This is Gods end in bestowing his Grace that in word and deed, we should be to the praise of his glorious grace; 1 Pet. 2. 9. That ye should shew forth the praises of him who hath called you out of darkness into his marvelous light.
2. You were as indocile and unteachable as others, only God made the difference; Iob 11. 12. For vain man would be wise, though man be born like the wild asses colt. Ier. 31. 18. Like a bullock unaccustomed to the yoke: And therefore the Glory must intirely redound to him. You might have perished as a witless Fool, and gone to Hell as others do, but that God gave you Counsel.
3. 'Tis the way to increase it; Col. 2. 7. Rooted, and built up in him, and established in the faith as ye have been taught, abounding therein with thanksgiving: Thanksgiving for what we have received, is an effectual means to make us constant, grow and abound in every grace: Let the people praise thee, O God, yea let all the people praise thee: Psal. 67. 3. Look as the Vapours go up, so the showers come down. Experiences of former Mercies thankfully acknowledged, draweth down more Mercy.
4. Prayer necessarily inferreth praise; Phil. 4. 6. In every thing by prayer, and supplication with thanksgiving, let your requests be made known to God. Blessing God for Favours already received, is necessary to be joyned with Prayer; 'tis disingenuous to be alwayes Craving, and never give Thanks; be thankful and depend for more; not alwayes pore upon wants, but take a survey of your Mercies, and that will not only enlarge your hearts in thankfulness, but even invite God to bestow further Mercies.