him in the like case and kind according to that of our Saviour Whatsoever you would that men should do to you Math. 7.12 do ye even so to them for this is the Law and the Prophets Math 7.12 now in some cases who would not be glad that his Friend or Neighbour should prefer him before himself his Necessity before his own Conveniency but we are more acute Doctors oâ— Passive then faithfull Disciples of Active Charity as one speaketh Magis bonum proximi praeserendum minori proprio sed non aequali Againe in regard of Affection Love must be equall but in regard of the Effect there may be a difference For the greater good of my Neighbour is to be preferred to my own good that is lesse but not where it is equall If there be an equality betwixt Person and Person Danger and Danger Necessity and Necessity of my self and Neighbour then I am to prefer my self both in things Spirituall and Temporall else I should Love my Neighbour better then my self otherwise not I am indeed to love my own Soul better then my Neighbour's and my own Body better then my Neighbour's if all be equall but where there is an inequality either in Person or in Necessity or in Danger it is otherwise Thus if my Neighbour should be in certaine danger of death and I but in hazard to save him I am to hazard my own Life to save his as did Aquila and Prâ—scilla to preserve Paul Rom. 16.3 4. which seemes to be when he sojourned in their house and had a hot combate Rom. 16.3 4. with the Jewes so that he was enforced to leave them and go to the house of one Justus And the spirituall good of my Neighbour Acts. 18. I am to prefert to my own temporall his soul before my own Body for that the soul is more worth then the body and betwixt the soul and the Body there can be no equality And this seems to be the meaning of St. John 1 Epist 3.17 hereby perceive we the Love of God because he laid down his life for us 1 Epist Joh. 3.16 and we ought to lay down our lives for the Bretheren that is look as Christ laid down his life and gave it for the spirituall life of his Children so ought we to follow Christ therein and lay down our lives for the salvation of their souls as the good Shepherd is to do for his Sheep John 10 11. John 10 11. Obj. 2. Here another doubt may be started For if I may not prefer the salvation of my Brother before my own why did the Apostle wish to be seperated from Christ for his Bretheren's sake Rom. 9.3 Rom. 9.3 Resp So far as God may have more glory by the salvation of others then by my own so far I am to prefer it for the glory of God ought to be dearer to me then my own salvation and the zeal of Gods glory joyned with the love of his Bretheren carryed St. Paul so far as to make that wish Exod. 32.31 Math. 5. so it did Moses in the like case It were better that one member perish then that the whole body should be cast into Hell saith our Saviour So the respect that the Apostle had to the glory of God in the salvation of that Nation as the whole body moved him to this saith Chrysostome Nor did the Apostle absolutely wish this but with condition saith Pareus as Christ desired the passing away of the cup of his death Other an wers might be made to this Objection but I hasten to make some Application of the Point Use By this we may discover the great want of true Love that is amongst us both to God and man To God we beare little for wherein do we abridge our selves of our own ease profit pleasure liberty in the least that we may shall I say in the least way though in the greatest kind advance his glory worship and service He gave his Son for us we will not part with a lust for him Christ pleased not himself to please us we displease him to please our selves All seek their own saith the Apostle but not the things of Jesus Christ Phil. 2.21 This sinfull self Love and self-seeking is the bane of true Religion Self-loving and self seeking Ministers have been the bane of the Church And self-loving and self-seeking Hearers have frustrated Gods Ordinances And what greater let Ezek. 33.31 hath been to a hoped-for Reformation then sinfull self-Self-Love love of ease love of gaine love of credit with men have devoured up the true Love of God Great cause we have to feare saith one to whose judgment any rationall man must subscribe that when the glory of our English Church is dead as the Symptomes of death are on her that it will be written on her Tomb self-Self-Love hath laid her here As there is little Love to be found in the world towards God and his Son Christ So if the Doctrine delivered be a truth and a truth it is there is little true Christian Love to be found towards Men Sinfull self-love hath almost driven it out of the world much Love there is in shew little in truth loving tongues men have Jam. 2.15 16. Adrian Jun. Emb. as St. Iames shews but no loving hands nor loving hearts It is said of the Weasell that it conceives at the eare and brings forth at the mouth Such is the Love of our times it is often hearing but it brings forth only at the mouth by talking In this is Love John 2. Epist v. 6. saith St. Iohn not that we talk of Gods Commandements but that we walk after his commandements It is a great walker but no great talker You may trace her by her steps 1 Cor. 13 4-9 1 Cor. 13 4.-9 there are sixteen in all eight of the right foot in the Affirmative It suffers long it is kind it rejoyceth in the truth It beareth all things beleeveth all things hopeth all things endureth all things and it never faileth And there are eight of the left foot in the Negative It envieth not vaunteth not it self it is not puffed up it behaveth not it self unseemly seeketh not her own is not easily provoked It thinketh no evill rejoyceth not in iniquity These are true Christian Love's paces and where you find them you may say here Love hath been I cannot stand to dilate on each of these but if you search Town Citty or Country you shall hardly find the print of Love's feet The Heathen were wont to say of the men of the Primitive Church Ecce ut invicem se diligunt Behold how they Love one another they knew that Love was amongst them by those steps of Love which they discovered But it may be said of us in these dayes saith one Ecce ut invicem se oderunt Zanch. Behold how they hate one another envie one another oppresse one another slaunder one another
a voyce A man may see a sound a sad aspect a pale look a hollow cheek a bloodlesse lip a trembling hand speaks loud and presseth this Argument of such mens necessity who yet are more perplexed to aske then to want Lay thine eare unto the ground and harken after them that lye in the dust enquire after the necessities of the poore distressed and let that Argument of Necessity prevaile with thee which doth with God and all good men More particularly This Necessity of his did arise from a double cause The one respects his guest that was come unto him the other himselfe In respect of his guest First he was no stranger but a Friend of his so that what was done on his behalfe he judged as done for himself Secondly he in his journey had come out of his way to visit him And by the Law of equity kindnesse must be required with kindnesse Then in respect of himself and present condition which was such that he had not wherewith to enterteyne his Friend which did cause him to seek out at that time of Night Of both somthing briefly It was on his Friends behalfe that he was at this time a Suitor yet so as that he sued as for himself Lend me for a Friend of mine Thence observe Doct. A true Friend makes his Friend's case to be his own what is done unto a Friend or for a Friend is esteemed by a Friend as done to and for himself So David made Abiathars case his own 1 Sam. 22.23 1 Sam. 20.34.41 Psal 35.14 Mark 9.22 1 Sam. 22. ult And Jonathan Davids 1 Sam. 20.34.41 This David intimates Psal 35.14 I behaved my self as though he had been my Friend why how was that in mourning for their sadd estate as though it had been my own So Mark 9.22 The Fatâ—er cryes come and help us and have compassion on us when it was his Child only that was possessed This is required and enjoyned of all Religious Friends Rom. 12.25 Heb. 13.3 Rom. 12.15 so Heb. 13.3 And this was the Apostles own practise he joyed in the prosperity of the Church of Thessalonica as in his own 1 Thes 3.7 8 9. 1 Thes 3.7 8 9. 2 John 1.4 2 Cor. 2 3. So St. John to heare of the Children of the Elect Lady that they walked in the Truth 2 Epist. 1.4 so 2 Cor. 2.3 St. Paul is confident that his joy would be the joy of them all And so for Sorrowing at the Adversity of Friends see Neh. 1 2 3 4. Dan. 9.4 These were safe enough themselves Neh. 1 2 3 4. Dan. 9.4 Esth 7.4 2 Cor. 11.28 29. yet their Friends case was their's So Esther 7.4 and 2 Cor. 11.28.29 Use You that professe Friendship to others may make tryall thereof by the point in hand whether your Friendship be sound and good either to God or Man To God who would not be esteemed for the Friend of God but who are affected with Gods cause as if it were their own Should we be wronged in our Body Name or Goods in our Wife Children Servants how would we take it alasse our zeale would be stirred up we would not endure it But doth not God suffer in these daily and yet we are silent and can well disgest this do we then herein make our Friends case to be our own so on the other side how chearfull are we and joyfully affected when all things goe well with us and ours Is it so with us in Gods cause when it goes well with the Church Alass it is otherwise we make not this Friends case to be our own And in our Friendship towards others which we pretend to beare there we are much wanting Every member of the body hath a sense of the injuries the other members suffer yet we heare and see the injuries of our Bretheren without remorse Amos 6.6 Somtimes it may be Amos 6.6 we can rejoyce with them that do rejoyce but how seldome do we mourne with them that mourne and weep we are so taken up with our own ease and pleasures that we have no leasure to think of the distresse and misery that they are in whom yet we pretend to beare much love unto Christ told his Disciples that their Friend Lazarus was dead this so affected them that they made a motion one to another to goe and dye with him Iohn 11.16 Tell many of us John 11.16 your Friend such a one is weak sick in great want we are little moved therewith c. Use But let the godly be herein comforted true Friends will lay to heart their case and make it as their own they will mourne with them pray for them as for themselves and though all our Friends on Earth should fayle as Isay 63.9 yet we have a fast Friend in Heaven who doth sympathize with us in all our Afflictions and is hungry thirsty in us and esteemes our case to be his as we have it Math. 25.40 Math. 25.40 and hath been before shewed Secondly in that this Friendly guest came to give his Friend a visit and that not as the Samaritan did the wounded man in transitu Luke 10.33 Luke 10.33 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de via out of the way saith the O iginall we may stop here a little and for all our haste take up this useful Observation Doct. It is a Friendly part to visit albeit we goe somewhat out of our way to do it David remembring the kindnesse that Nahash had shewed him sent and visited Hanun his Son as a testimony of true Love albeit it was ill requited 2 Sam. 10.2 2 Sam. 10.2 Joash pretending great Love and bearing good will to Elisha gave him a visit 2 King 14.14 2 King 14.14 And St. Steeven mentions it as a Friendly office in Moses Acts 7.23 Luke 1.39 to goe and visit his Brethren Acts 7.23 Mary goes into the Hill-Country to visit Elizabeth Luke 1.39 and Elizabeth being delivered was visited by her Neighbours verse 58. verse 58. Barnabas and Paul resolved thus to manifest affection to their Brethren Acts 15.36 Rom. 15.24 Heb. 13.23 1 Thes 3.6 Gal. 1.18 Acts 15.36 This St. Paul promised the Romans to do Rom. 15.24 The Thessalonians desired it 1 Thes 3.6 He went up to Jerusalem to see Peter and aboade with him fifteen dayes Gal. 1.18 And how many bouts did he fetch in his travailes to come to those whom he affected Reas Things of like Nature desire Union and Communion two flames of fire make one and two Rivers if they meet fall into one stream Now Friends being of like affection temperature and condition cannot be kept one from another besides Love is of an uniting nature and covets the presence of the beloved party Use This duty then would not be neglected nor mis-interpreted strangenesse alienates affection exceedingly when Friendly society doth enkindle it A great cause of this neglect is mis-construction as if Friends came to
The Fast Friend OR A Friend at Mid-Night Set forth in an EXPOSITION ON THAT PARABLE Luke 11 5.-11 Which of you shall have a Friend and shall go unto him at Mid-Night c. By Nehemiah Rogers Minister of the Gospel Humble thy self and make sure thy Friend Prov. 6.3 Thine own Friend and thy Fathers Friend forsake not Prov. 27.10 LONDON Printed for Geo. Sawbridge at the Bible on Ludgate-Hill MDCLVIII Reader There is lately Reprinted an Exposition on that Parable Luke 7. ver 40-51 c. There was a certain Creditor which had two Debtors c. By Nehemiah Rogers Preacher of the Gospel Also on that Parable Luke 10. V. 30-38 A certain man went down from Jerusalem to Jericho and fell amongst Theeves c. By the same Author To be sold by Geo Sawbridge at the Bible on Ludgate Hill TO My ever Honour'd and most deserving Friend and Patron Edward Herrys of Much Badow in Essex Esquire Increase of all Outward and Inward Blessings Worthy Sir FEw Writers but are ambitious of some high and honourable Patronage for their Labours their Inscriptions run thus To the Right Honourable and My ever Honoured Lord And who so reades their Epistles Dedicatory wouâ—d think that St. Paul was out when he said Not many mighty not many noble are called 1 Cor. 1.26 And that the most part of the great Ones of the Worâ—â— were such Religious and worthy Patriots as that nothing more could be desired when as an unbias'd man that well knows their persons cannot read as one truly saith their gross flatteries without blushing Robins Essay Obs 42. This one style of Honoured and deserving Friend countervails all the other in my Judgment I am sure that a Friend which sticketh closer then a Brother Prov. 1â— 24 sounds better in my Ears and hath yielded a sweeter refreshing to my bowels Prov. 27.9 then Honoured Lord. And with that style at this time and that without flattery I make bold to salute you Your friendly favours I may not bury in a kind of tacite acknowledgment but I must needs acquaint the World with a part of them Under God you were the principal meanes of obtaining my liberty for the exercising of my Ministerial Function and that in such a time when it was thought scarce feiseable you labour'd it you engaged your friends in it and were at cost about it and at length effected it to my great comfort and content who having served my Lord and Master six full Prentiships in the works of the Gospel could not but be much troubled now in my old Age to be turned out of my service and have my Indentures torn before Death brought me my Freedom which I daily expect wanting but few of those years Psal 90.10 which David allows in common account to the age of Man This being done yet you had not done but were pleased having the power in your hand to remove me from that place where I was from which I must confess I was drawn with much unwillingness and present me to a Living then vacant and in your power to dispose of where with the general desire and good liking of the people as yet I am And shall desire seeing God by his good Providence hath so disposed and if He so see good to keep my Stall and thereon to labour with the Bee which Plin. Nat. Hist. lib. 11. cap. 6. as the Natural Historian tells us after Beans do blossome works hard and loseth not a day nor plays one whit if the Weather hinder not I have not been altogether idle in my younger time no nor in a tempestuous season to the glory of God who hath enabled me I speak it albeit I see great cause now that my Almond-tree doth bloom and the Weather serves Eccles 12.5 to double my diligence that my last works may be more then the first Rev. 2.19 As a Monument of my thankfulness to you whose obligations are thus strong upon me for these great favours I presume to Dedicate this poor part of my Labours and do further promise to be your Solicitour unto And TO The Religious and Well affected Gentlewoman Mrs. Bridget Herrys his worthy Confort and my Honored Patroness Increase of all Outward and Inward Blessings Good Mrs. Herrys IF it be a fault to joyn you both in this one Dedication excuse it seeing God hath joyned you together by his own Ordinance and knit your hearts together with the Bands of Love And both as one have manifested your good Affections unto me in conferring that Rectory upon me where I now at present am and whereof you both are the true and undoubted Patrons The same cause than I have of respective thankfulness to the one as well as to the other and no other way have I really to express this thankefulness be side my Prayers than by sending forth these Papers under your Names the poor Present of an ever remaining Debtor wishing they were as worthy of respect from you as in many respects they do belong unto you I send them not cloathed as the Mother of Cyrus willed that the words of those who spake unto her Son should be in Silk but in a homely Countrey dress such as they were clad withall in the first delivery I may truly say with Moses I am not eloquent Exod. 1.10 neither at any time have been And yet I should be loath to deliver my Masters Message with irreverent and uncircumcised lips but in such a Language as may beseem his service regarding more that my words be full of sense then of sound 1 Cor. 2.4 and such was the Apostles speech might my preaching be like his then I should think I were rightly eloquent The Eye indeed is a stricter and more curious Examiner then the Ear and a severer Judge Life puts a working lustre upon the meanest Language being spoken and that generally the Hearer is much affected with but that lustre is lost in writing which our words had in the delivery And being but as dead in the letter the Reader expects that the phrase and style should be pleasing and adorned as a dead Corpse used to be with Flowers of Eloquence and Oratory which yet unlesse the matter be sound and sacred cannot keep mens Writings from rottenness and putrefaction However this my labour in respect of the style and phrase may be judged by a curious Eye to be simple plain and popular and in that respect contemptible yet I assure you that the Subject-matter of the Book is Divine and sacred and in that respect not despicable but such as may exercise the Devotion of the best Lady in the Land Good Mrs. Herrys that God Iob 7 1â— who doth visit man every morning and try him every night hath visited you with infirmity of Body whereby you are often disabled from attendance on his Publique Ordinances to your great grief I doubt not Be pleased under this your restraint to have some serious
Therefore such as neglect this Friend are inexcusable Pag. 220 Vse 2 Hence may we be encouraged to seek to him in trouble Pag. 221 Vse 3 It makes for the comfort of the Godly that God is so Pag. 223 Doct. 3 Though God be alwayes within yet he doth not alwayes grant the Godly their desires at the first call Pag. 224 Reas 1 For that God hath an eye therein to his own glory Pag. 225 Reas 2 He respects his Childrens good which is thereby many wayes furthered and effected ibid. Vse 1 From whence the wicked have cause to feare that God will never heare them Pag. 228 Vse 2 And the Godly are blamed who take delayes for denyalls Pag. 229 Doct. 4 Sloath is not Shiftlesse Pag. 234 Reas 1 For that carnall Will hath carnall Wit o attend it Pag. 235 Use 1 It should humble the best of us for those sophisticall shifts of our corrupt Nature Ibid. Doct. 5 Unwilling Minds count it a trouble to be moved to Christian Duties Pag. 237 Reas 1 For every good service is hard or easy as mens minds are enclined Pag. 238 Vse 1 Whence we may see that the World is much mistaken in judging of turbulent Persons Ibid. Vse 2 And learn to omit no christian duty under pretence of trouble Pag. 241 Vse 3 And so to live as that we be neither troubled nor troublesom Pag. 242 Doct. 6 God may sometimes seemingly give a frowning Answer to his Childrens Prayers Pag. 243 Vse 1 Yet let us hope in an estate hopelesse Pag. 247 Doct. 7 The Doore is to be shut against dangers ibid. Use 1 Too blame then are those that prevent them not what may be ibid. Doct. 8 Good dutyes are many times omitted under the pretence of an unfitting season to do them in Pag. 249 Use 1 The best have cause to be humbled for this corruption Pag. 251 Use 2 And be stirred up to a redeeming of their time Pag. 254 Doct. 9 When the Doore is shut Prayer is not so speeding as when it stands open Pag. 259 Use 1 Think not then that one time may be as good as another to seek God in Pag. 261 Doct. 10 Naturall Affection is a great lett many times to Christian duty Pag. 264 Reas 1 For they greatly blind and corrupt the judgement Ibid. Use 1 Therefore be warie how you let loose the raines unto them Pag. 265 Doct. 11 Whilst God is in Bed no Child he hath is up to help us Pag. 268 Use 1 Therefore it is a folly to expect comfort from any Creature whilst the Creatour hides his face Pag. 270 Use 2 And be careful to awake God if we would find help Pag. 271 Doct. 12 Innocency sleeps quietly and securely Pag. 271 Reas 1 For God hath promised that it shall so do ibid. Reas 2 He takes such into his protection ibid. Reas 3 And furnisheth Innocency with a soft bed ibid. Reas 4 He pitcheth a strong guard about them Pag. 272 Reas 5 And frees their hearts from slavish feares ibid. Use 1 Thence we insert that the benefit of a quiet Conscience is very great Pag. 272 Doct. 13 God is not willing that his Children being in Bed should be disquieted Pag. 273 Use 1 Therefore such as do disquiet them must answer for it Pag. 277 Use 2 And great cause we have to lament the Churches present condition Pag. 282 Use 3 And to endeavour by all good meanes to settle the peace of it Pag. 283 Doct. 14 What man will not do that he excuseth with I cannot do Pag. 291 Reas 1 For I cannot is a more modest put-off then I will not Pag. 292 Use 1 Shewing that we are deeply guilty of this fault both in workes of Piety and Mercy Pag. 292 Use 2 And we should endeavour to mend the Will and then all would be amended Pag. 294 Doct. 15 Gods Will doth not alwayes permit his Power to bring into act what it could Pag. 294 Vse 1 To Reason therefore from Gods power to his Will is not safe Pag. 298 Vse 2 It reproves such as tempt God about his power ibid. Vse 3 And exhorteth to make sure Gods Will that we may comfortably rest upon his power Pag. 299 Doct. 16 Gods Friends should not be kept from seeking to God notwithstanding all discouragements Pag. 302 Reas 1 For true Faith overlookes all difficultyes Pag. 307 Use 1 Such therefore as are kept from the duty upon every little discouragement are faulty Pag. 308 Use 2 And we exhorted to overlook all difficultyes in a discharge of the duty ibid. Verse 8. I say unto you Though he will not rise and give him because he is his Friend yet because of his Importunity he will rise and give him as many as he needeth Doct. 1 Christ is an excellent Casuist He can resolve cases as well as put them Pag. 309 Reas 1 For he is a greater and wiser then Solomon Pag. 310 Vse 1 Therefore in all scruples resort we to him for satisfaction ibid. Doct. 2 Christ's I say his bare testimony is sufficient prooff Pag. 313 Reas 1 For he is the only faithfull and true witnesse ibid. Use 1 Then those that will not accept of it without other humane testimony are reprooved Pag. 315 Use 2 And much more such as do absolutely reject it Pag. 317 Use 3 Let us therefore give Christ this honour as to beleeve him on his bare word Pag. 318 Use 4 Much comfort may the Godly gather from hence Pag. 319 Doct. 3 The Ministers duty is to apply himself unto his Auditory Pag. 320 Reas 1 For they are his Text which he must keep unto ibid. Reas 2 And the life of Doctrine is in the Application of it ibid. Vse 1 Therefore they are no wise Stewards that apply not Pag. 321 Vse 2 Nor they wise Hearers that make not what is delivered their own by sound Application ibid. Doct. 4 No want to a willing mind Pag. 322 Reas 1 For the Will is Queen Regent in the soul Pag. 325 Vse 1 So then the principal want appeares to be in the Will ibid. Vse 2 Therefore see that you get the will rectifyed Pag. 329 Vse 3 And let those that have a willing mind blesse God for it Pag. 321 Doct. 5 Friendship well awaked will be yielding pag. 332 Use 1 Wherefore conclude not against Friendship when it yields not but rather awaken it Pag. 335 Doct. 6 In workes of mercy respect must be had to our bretherens necessityes Pag. 336 Use 1 Therefore they are faulty that have no regard that way Pag. 337 Use 2 And all exhorted wisely to consider of the poore and needy Pag. 338 Doct. 7 God is never so in Bed but being awaked by fervent and faithfull Prayer he will arise and help his Friends Pag. 339 Vse 1 Wherefore let not the wicked triumph for God will arise and then his enemyes shall be scattered Pag. 342 Vse 2 Nor let the Godly be disheartened under their greatest pressures Pag. 343 Doct. 8
God in giving hath an eye unto the necessityes of his Servants Pag. 345 Reas 1 For he answers Prayer according to the meaning of his own Spirit Pag. 346 Use 1 Then we may not put up our Prayers to him in an absolute way for all things Pag. 347 Use 2 And if we have not those particulars granted which we desired yet we ought to rest satisfied ibid. Doct. 9 God is many times larger in his gifts then we are in our desires Pag. 348. Reas 1 For he is of a liberall disposition and gives like a King Pag. 349 Use 1 Therefore we should not be discourage in our greatest suites ibid. Use 2 And learn to measure unto God as he measureth unto us Pag. 350 Doct. 10 All liberality and bounty is not Friendly Pag. 350 Use 1 And therefore all liberall persons should not be extolled Pag. 353 Use 2 And we wary that we be not ensnared by the bounty of any Pag. 354 Doct. 11 God doth not alwayes give where he loves Pag. 354 Vse 1 No cause then to be overjoyed when God so heareth us as to let us have what we desire Pag. 355 Doct. 12 Importunity is the prevayling Argument with many Pag. 355 Vse 1 In all honest suits therefore hold out and be not weary Pag. 356 Vse 2 But in evil suits arme your selves against Importunity ibid. Doct. 13 Importunate Prayer is prevayling with God Pag. 356 Vse 1 This informes us whence it is that our prayer prevaile not Pag. 359 Vse 2 And may stirr us up to be more Importunate and zealous in Prayer then we have been Pag. 360 Verse 9. And I say unto you Aske and it shall be given you Seek and ye shall find Knock and it shall be opened unto you Doct. 1 Prayer is a warrantable worke Pag. 366 Reas 1 For the Saints in all ages have practised it ibid. Reas 2 And many promises are made unto it ibid. Reas 3 And the whole Trinity concurre in the discharge of it ibid. Vse 1 Therfore we have great cause to be humbled for our neglect Pag. 367 Vse 2 And to be encouraged to set upon the duty with chearfullnesse Pag. 368 Doct. 2 Prayer is a work of generall concernment Pag. 369 Reas 1 For Prayer is a morall precept Pag. 370 Reas 2 And we are all Gods Creatures and bound to worship him ibid. Reas 3 Nor is there any but stands in need of his blessing ibid. Reas 4 And there is none but holds something of him and so stands bound to do suite and service ibid. Vse 1 Wherefore all should make conscience of the doing of it Pag. 371 Vse 2 And those sin highly that neglect it Pag. 372 Doct. 3 Prayer is a difficult work Pag. 372 Reas 1 And that in respect of its own nature being very spirituall ibid Reas 2 And for that many essentiall circumstances are required in it Pag. 373 Reas 3 And the many letts we are sure to meet with when we go about it Pag. 375 Use 1 Thence we may be informed of the holynesse and excellency of the duty Pag. 377 Use 2 And the errour of those discovered that think the task easie ibid. Use 3 Their labour of Love should be acknowledged that pray for us Pag. 378 Use 4 And when we go about it to enter upon it as upon a work of great difficultye ibid. Use 5 And it may comfort those who have ability given them in any comfortable manner or measure to discharge it Pag. 384 Doct. 4 God expects that our desires should be expressed by word of mouth Pag. 390 Reas 1 That others may joyne with us in the duty ibid. Reas 2 And that our Affections may be the better stirred up unto the duty ibid. Use 1 Then such as content themselves with short ejaculations and neglect to use the tongue in Prayer are faulty Pag. 390 Doct. 5 True Prayer must be accompanyed with a sense of the want of those things we crave Pag. 391 Reas 1 For that puts us into a praying condition ibid. Use 1 Wherefore take we notice of our particular wants Pag. 393 Use 2 And be sensible of them when we go about the duty Pag. 394 Doct. 6 What we would have we must crave in the form of Beggars Pag. 395 Reas 1 For it is Almes that we live by Pag. 396 Use 1 The Church of Rome herein is fayling ibid. Use 2 We may be hence informed of our states and conditions ibid. Use 3 And learne something from Beggars in praying ibid. Doct. 7 Asking must go before giving Pag. 399 Reas 1 For God stands no further engaged to us by promise Pag. 400 Reas 2 And he delights to have his favours sued for ibid. Reas 3 Else he might give to them that needed not ibid. Use 1 Those who think to have without asking will be deceived Pag. 401 Use 2 And let us Examine how we came by what we have ibid. Use 3 And be warned not to be tongue-tyed ibid. Doct. 8 Upon fervent Prayer is no denyall Pag. 402 Reas 1 For God cannot forget his own name Pag. 403 Reas 2 Christ intercedeth for such as so Pray ibid. Reas 3 The Father himself loveth such ibid. Use 1 Seeing it is but ask and have let it encourage us to call upon God ibid. Doct. 9 What we obtayne by asking is not of our deserving Pag. 406 Reas 1 For being but beggars we can deserve nothing ibid. Reas 2 Gods blessings are of more worth then to be bought ibid Use 1 By this the Doctrine of merit is overthrown Pag. 407 Use 2 And we informed that all we hold is in Frank Almoigne Pag. 407 Use 3 And encouraged to come to God notwithstanding our unworthynesse ibid. Doct. 10 All are at a losse Pag. 411 Reas 1 For Adam lost all through his defection Pag. 412 Reas 2 And we his posterity through our own actuall transgression ibid. Use 1 Then their condition is sad who are not hereof sensible Pag. 413 Use 2 And all prevayled with to forbeare the practise of sin ibid. Doct. 11 It is not enough to sue by Prayer unlesse we pursue by endeavour Pag. 415 Rom. 1 For otherwise God is but mocked Pag. 416 Rom. 2 Nor will our seeking be availeable ibid. Vse 1 Then such as neglect Endeavour are to be blamed Ibid Vse 2 And all exhorted to get up and be doing Pag. 417 Doct. 12 Such as seek faithfully shall find infallibly Pag. 419 Reas 1 For else God should with-stand his own glory Pag. 420 Reas 2 And his Servants be disheartned Pag. 420 Vse 1 Wherefore let such as seek and find not blame themselves Pag. 424 Vse 2 And all be exhorted to seek God aright Ibid. Doct. 13 Heaven hath a Door Pag. 425. Reas 1 The High-Priest hath opened our passage Pag. 426 Vse 1 Then they are deceived that think All may enter Ibid. Vse 2 And we exhorted to magnifie God's mercy to the Sons of men Pag. 428 Doct. 14 An holy violence is to
any Godly man to be of this Profession or to drive this Trade The Profession and state of begging was prohibited by the law of God and accursed by him so that no Godly man would offend against that Law and bring that Curse upon himselfe Such are so farr from being Righteous as that they live without God in the world and are like to perish without Christ in the world to come being Atheists Blasphemers Sabbath-breakers Theeves Whoremongers the worst of Infernall Spirits have not lesse sense of Piety but more sense of a Diety then these These are the Vermin of the Common-wealth and should not be suffered to devour that which Impotent poor should have But why touch I these Secondly David may be understood as speaking of his own experience for he saith not that the Righteous were never driven to so bad an Exigent as to begg their bread but that he never saw it And indeed it is a rare and unusuall thing to see Luke 16. Albeit it may so fall out for we read of Lazarus lying at Dives his gate and I believe the Eldest man living cannot point out many instances However David in all his time never saw it that a truly righteous person was brought although to want yet not to beggery Thirdly David may be understood as speaking of the Righteous and their seed both for if God be so pleased to lay this affliction on any of his servants to chastise them for their sins or for the tryall of their graces yet God in mercy remembers their Posterity if they walk in obedience before him and his seed shall inherit the blessing Psal 25.13 Fourthly the Prophet's meaning may be this that albeit they were brought to such extremity of want as to begg their bread yet he never saw them to be forsaken in that extreamity but God hath stirred up the hearts of some good people even then to succour them and relieve them yea he himself rather then fail will be the reliever of them as he was of Lazarus who had his wants supplied and was succoured by God as his name imported Luke 16. And when they are most scanted they are not forsaken for what they are scanted in Temporals they are supplyed in Spirituals And this I take to be most genuine and it agrees well with the former Aphorism though they fall into outward misery yet God puts to his helping hand So much for the clearing of the point Now for the Use Use And first to you that feel and find no want your Pastures have alwayes been and yet are green your Cup overflowes you have never known to this hour what want means Great cause you have to bless God for that many as good as you and as dear to Christ bought with as great a price as you cannot say as you say But what then will you judge your selves the more happy and others more miserable and sinfull because of this I tell you worldly abundance is no more sign of a good condition then a painted face is of a good complexion First Consid 1. know thou mayst abound with these outward blessings have a fullness and plenty of them and yet be never the more favoured Eccles. 9.1 2. and respected of God in that respect The Scripture teacheth that by these outward things no man can judg either of Gods love or hatred And Experience teacheth as much for we find that the most wicked most flourish in plenty and abundance this Job sheweth 21.6 7 8. the like doth David Job 21.6 7 8. Psal 73.1.2 Jer. 12.1 Psal 73.1 2 and so Jeremiah 12.1 And by this Argument we might inferr that Esau was the best beloved Son and Judas the most beloved Disciple and that the Turk and Persian and other Infidels are best beloved of God for that they most abound with worldly blessings Examine all History sacred and prophane and you shall find that the most loathsome and abominable creatures that ever breathed aire or saw the Sun have sayled through the Sea of the world in the tallest and greatest vessels And yet as one speaks of the territory of the great Turk they are but as a little bone cast to that great Dog and indeed were they any better then bones the Doggs of the world should never have them were they bread Gods children should never be without them There is indeed a Common love extended to Man and Beast of which David speaks Psal 36.6 Psal 36.6 John 4.9 10. And there is a speciall love which God beareth to his own in Christ 1 Iohn 4.9 10. Temporall blessings are fruits of Gods Common Love but no signes of speciall love and favour A man may safely conclude God is good to me and loveth me else he would not provide for me as he doth but he cannot conclude God loveth me with that love which he beareth to his Children because of these things Can a Traytor comfort himself in his Princes favour because he hath good lodging and good diet provided for him in the Tower till matters be ripe and all things ready for his Arraignment and execution or the Oxe that is fatted if it had Reason to discourse to say My owner loves me in putting me in pastures where I feed up to the very eyes Alas it is but to fat it against the day of slaughter In the second place therefore know that albeit outward comforts of this life be in themselves the good blessings of God yet to thee that art not reconciled to God in Christ but an enemy unto him they are not good but pernicious and hurtfull curses and not blessings Mal. 2.2 Mal. 2.2 So as thou mayst say as that poor woman did to her Physitian who being deadlisy sick and telling him of the Symptoms of her disease which he hearing told her all were good Woe is me then said she good hath undone me So woe to thee thy good undoes thee Gods curse is on them so that they are a snare unto thee Rom. 11. verse 9. Rom. 11.9 Job 20.14 Eccles. 5.13 Prov. 1.32 Job 18.15 thy meat shall turn to gall in thy bowels yea prove as the gall of Aspes Iob 20.14 thy Riches shall be reserved for thy hurt Eccles 5.13 and thy Prosperity tend to thy destruction Prov. 1.32 Bildad gives that reason of it Iob 18.15 Because it is none of thine thou hast no just title to it A Civil right thou mayst have before men so that he is a Thief and a Robber that takes any of these things from thee But a spirituall right which is the onely comfortable right thou hast nor nor canst have till thou beest in Christ Put case a man hath a fair piece of Evidence duly sealed authentically testified and delivered if he have no land to hold by it or Title to recover by it would he be any whit the better for it Evidences are Evidences to them who have a Title So when a man hath a good Title
their plenty in excessive drinking Experience verifies this in most places and Parishes and I doubt not but you can produce Instances more then enough If you would keep your Town from beggery have a care to suppresse this sin what may be The onely way to destroy some Vermine is to shave off the hair and to destroy noysome foules is to destroy their nests So the way to suppresse Drunkennesse is to put down their harbours where the dissolute wretch sits securely and buyes beggery at a deare rate the Wife and Children being at home wanting bread whilst he spends all his substance his whole daye 's earnings lavishly in drink The provident care of our Governours hath made good lawes for the restraining of this vice and few of our Ale house-keepers but are bound to suffer no drunkennesse in their houses yet they must acknowledge if it were not for their old Guest drunkennesse they might shut up their doores and should not be able to pay their Rent These Drunkards are as those Crowned Locusts mentioned Nahum 3.17 and they have great Grashoppers for their Captains Nah. 3.17 which Camp in the hedges in cold day yet may not Officers forbear to beat these hedges If Officers be mild and the Drunkard merry little Reformation in our Townes may be expected of this vice Thirdly I delnesse is another meanes to bring a man to the want of bread Prov. 20.4 The sluggard will not plough by reason of the cold therefore shall be begg in Havest and have nothing By plowing Prov. 20.4 the workes of a mans calling is to be understood that calling being put for the rest of his labours and by Winter understand all seasons that seem hard or troublesome to him that would be at ease and eat the bread of Idlenesse Such a one in Harvest shall reap the fruit of his sloathfulnesse as others do of their Labour theirs shall be plenty his misery and want When others fill their bosomes binding up their sheaves he shall beg for gleanings and be denyed Psal 126. P.ov. 6.9 10 11. Prov. 6.9 10 11. want shall come on such like an armed man there shall be no resisting of it These are but as Canker wormes in the places where they inhabit every green thing they spoil and then fly away Nahum 3.16 leaving their charge to the Parish Nah. 3.16 Fourthly Prodigality and wastfulnesse is another devourer and brings their want upon men Prov. 18.9 He is Brother to the slouthfull Both give Beggary for their Armes Prov. 18.9 Dr. Jerm in loc onely this is the difference The Prodigall runs to beggary and the idle and sloathfull person sits still till it comes to him We have an example in that prodigall Luke 15.11 He was a waster of his Portion of Goods that his Father gave him Luke 15.13 and that brought him as you may read afterwards to the Hogs-trough It is ill trade that Prodigality drives wasters will be wanters such Prodigalls may be resembled to the Catterpillar for albeit they have but one hand to receive yet they have many feet which carry them to all excesse of Ryot they run with them with all the might they have and like an hour-glasse turned up they never leave running till all be out All these both in Publique and in Private take the way to inflict barrenness upon a Land and bring the want of bread both on themselves and others which is so great a Judgement Use 3 If the want of Bread be so great a want as you have heard it is then what cause have we to magnifie Gods goodnesse towards this Land and Nation who hath not punished us with this sore judgment of Dearth and Famine as our sins deserve but on the other side blessed us with such plenty of corn and grain thar our Garners are now full affording all manner of store Psal 144.13.15 Psal 144.13 which is one of those blessings that make a Nation happy verse 15. That we may the better feel this mercy Anne Dom. 1653. which we now enjoy and apprehend the sweetnesse of it and be stirred up to true thankfulnesse for it let us cast our eye a little upon the face of Famine and then reflect home upon our selves taking notice of our own deserts that so God may be the better glorified for his mercy towards us Famine Revel 6.5 6. is the Rider that sits upon the Black horse mentioned Revel 6.5 6. with a paire of Ballances in his hand crying a measure of wheate for a penny and three measures of Barley for a penny The Ballances shew that bread should be delivered out by measure as is threatned Deut. 26. Ezek. 4.6 And that men should be stinted in their allowance The Measure there spoken of was a pint and a quarter say some a quart say others But so much onely as was allowed a servant for his maintenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally agreed upon The Penny was the labourers hire for a day as we read Math. 20.9 The old Roman penny being as much as twelve pence sterling as some think Now it must go very hardwith a man when having a wife and Children to sustain the wages of the day's work would do no more then buy bread for himself alone This want and scarcity is a waiter in ordinary upon War The Black horse followes the Red at the very heels and is a soarer judgement than the sword Lament 4.9 as the Prophet Ieremiah telleth us Lament 4.9 The direfull and sad effects of Famine and want of bread being considered will further discover unto us the gasâ—â—nesse and horrour of it Read Deut. 28.53 -58. Thou shalt eat the fruit of thy own Body This is a Monster Deut. 28.53 -58. that turns men into Canibals and causeth theâ—â— unnaturally to devour humane flesh At Turwâ—n in France the Famine was so great that mans flesh was sold for tood and pone pretium humanae carni was openly proclaimed at Rome Alsted Chron. p. 300. in the Reign of Honorius the Emperour Nay it will not only constrain men to eat mans flesh but their own flesh too Isay 9.20 Isay 9.20 every man shall eat the flesh of his arme This hath bâ—n off observed of such as have bin hanged alive in Chaines And what else are Children but devided pieces of a mans self parts cut off from the substance of their Pâ—â—enâ—s Thou shall eat the flesh of thy Sons and the flesh of thy Daughters which God hath given thee Famine will enforce thee to neglect natural affection otherwise invincible Deut. 28 verse 54.55 his eye shall be evill c. that is he shall grudge to part with a bit to any an â—enâ—ie those that eat Deut. 28.54 55. As when Athens was besieged by Demetrius the famine was so great that the Father and the Son tought with bloody swords for a mouse that fell down dead from the top of an house Or else so
company Obj. But the way to keep a Friend is not to lend for if a man demand his own he shall be hardly thought of and it may be lose both Friend and Mony Resp Such indeed there are and too many of such in the world whose greatest care is of whom to borrow but take no care at all to repay againe but they are branded in the Scriptures for wicked persons that do so Psal 37.21 Psal 37.21 nor may others fare the worse for their fault The Godly make Conscience of paying what they owe as did the Son of the Prophets mentioned 2 King 6.5 and that poore Widdow 2 King 6.5 2 King 4.1 2. which before we made mention of of whom we read 2 King 4.1 2. c. Nor may a necessary duty be omitted for some mens faylings It should only teach us to be the more carefull in the discharge of it Wherefore silence Reason and exalt Faith Remember it is a work of mercy to lend unto the needy Math. 5.7 and such as shew mercy shall find mercy at the hands of God when they stand in most need of it And in the performance of this Duty see that it be in Christian Compassion and Charity lend not grudgingly and repiningly with an evill eye pinching hand or heart And so likewise have respect to Justice and Equity in your lending so as that it be not to the prejudice but profit of your Neighbour and in so doing the greatest comfort and profit will redound to thy selfe in the end Use And if it be so that he is a Friend that doth lend then let such as borrow take it for a kindnesse that they are lent unto Trouble not thy Friend with a businesse of this nature unlesse there be great need For the Borrower Pâ—o. 22.7 is a servant to the Len der saith Solomon and why should any man needlesly lose his liberty and make himself a slave As the Apostle saith in another case so in this if thou canst be free use it rather 1 Cor. 7.21 If thou canst use any other lawfull shift borrow not He that goes a borrowing we say goes a sorrowing and this many have found true by wofull experience who have met with bitter reproaches mocks taunts checks reproofs even in the house of their reputed Friends they have been thus smitten when they have come upon this errand wherefore be wary borrow not over-greedily Plato's law was that no man should fetch water from his Neighbours Well untill he had first digged in his own ground to the Potters earth But if thy necessity be urgent the occasion necessary the request reasonable and that thou canst not otherwise make some honest supply of thy present want then see that thou discharge the duty of a good Borrower First borrow with a resolution to restore what is lent thee and that at the time appointed There are in these dayes more then a few who by faire words and colourable pretences and under the Cloake of Religion creepe into their Neighbours bosomes borrow mony take up wares of credit as far as they can be trusted never purposing to pay but resolving before hand that so soon as they have gotten their Neighbours goods into their own possession voluntarily to break and turn Banckrupts and then an agreement must be sought with Creditors and composition made for a third fifth or tenth part of what was borrowed by which wicked course many a conscionable and well-minded Lender hath been brought to much want when these unjust and base-minded Borrowers have lived like Gentlemen upon their stollen goods and the sweat of other mens labours This is a pernitious-kind of theft and in former ages scarce heard off they steale more in a day or two and with more security then a High-way Robber doth all his life-time But though the Law of man arraignes these not yet the Judgment seate of of God 1 Thes 4.6 will not acquit them Secondly repay truly and at the time appointed abuse not thy Friend in denying the debt and putting him to prove it which is the practise of too many nor keep it from him with a strong hand longer then the time contracted for which is the practise of more This is the cause of so many troublesome and chargeable suits at Law to the undoing in a manner of many an honest Neighbour who if he will have his own must come that way by it or else lose it which if the debt be not very great some peaceable minded man had rather do then sue and so he is defrauded of his due And this is one cause why Friends are so backward in lending and that such as have been pittifull and compassionate this way formerly have their hearts closed and shut up against this duty Hast thou borrowed of thy Neighbour ought then know thou art a debtor and debts must be paid The Law of God 2 King 4.7 Joseph Antiq. lib. 3. cap. 2. Oecolamp in Proph. Abdiam Hier. Lyra in loc and Conscience requires it go pay to them thou art indebted unto said Elisha to the Prophets Widdow whose Husband some think was good Obadiah Ahabs Steward who hid and mainteyned a hundred Prophets in the time of Jezebells persecution and by that meanes came greatly indebted for the payment of which debts God wrought a miracle by Elisha 2 King 4.7 her first care must be to pay what she owed and then she and her Children were to live upon what remained whilst she had nothing it was no sin to owe but when she had wherewith she could not have been guiltlesse if she had not paid before she stored up for her selfe and hers Nor might she put it off from day to day but do it presently the debt was due and no delay might be made of payment To detaine what is due is all one Aquin. 2.2 ae q. 66. Art 3. as if you robbed your Neighbour saith the Schoolman Thirdly if what was borrowed of they Neighbour be lent only to use and is to be returned in the same individuall thing abuse it not Use it to that end for which it was lent and no further then the Lender doth like of and then restore at the time appointed what was borrowed safe and entire or otherwise make it good And herein many Borrowers come short who care not to what Use they put their Neighbours goods not using them as they would their own but to save their own abuse theirs forgetting our Saviours Rule Luke 6.13 As you would that men should do to you so do you to them They would not like it should they be so dealt withall Lastly Restore what thou hast borrowed with thanks as thou didst professe it to be a kindnesse when it was lent so make a returne with the like acknowledgment There are those who borrow with Thanks but restore with Enmity Let the Lender send for his own againe or require it of them they repay with crosse and cursed
seems to be very liberall he will give them and expects nothing but thanks for them when indeed had Christ accepted of that offer it had been the dearest sold ware that ever was any no lesse then the souls of all mankind must have paid for it Or if he Lends as sometimes he seemes to do tempting to pleasure or profit for like an infernall Broaker he must have the soul for pawne And then he will give a longer day think not of repentance yet time enough old age shall serve but he soon takes the forfeiture and seizeth on the soul unlesse the Chancery the Court of Mercy do relieve us But God though he absolutely gives not so as that we may do what we list with that we have yet he lends freely to us expecting no gaine nor profit from us For wherein can we profit him Psal 16.2 our goodnesse extendeth not to him it is for our own good and benefit that he lends these things unto us Indeed he expects that we should employ what he betrusts us with as appeares by those Parables of the Pounds and Talents but the advantage is ours Luke 19. Math. 25. albeit he be pleased to esteeme the gaine we get thereby as advantagious to himself Those Servants that shewed faithfullnesse in a little they were recompense with much They were Servants before but now Rulers they returned pounds but had as many Citties as they gained pounds bestowed on them And it may further informe us of a different manner of dispensing things Temporall and Spirituall unto us God is said to give with both hands In his right hand Pro. 3.16 are such gifts as accompany salvation as justifying Faith sound Hope true Repentance new Obedience In his left hand are Riches and Honour health and such like What comes out of the right hand are absolutely given and so given 2 Pet. 1.4 as that they shall not any more be required or returned to the giver againe for such gifts are without Repentance But what are given with the left hand shall be required Luke 16.1.2.9 Luk. 16.1 2.9 1 Sam. 15.35 16.14 It is said that God repented that ever he made Saul a King and took from him his spirit that is the gift of strength and courage and such like gifts as were fitting for Kingly Government but we never read that he repented of making man a true Believer a new Creature a true Penitent How happy is a true Christian in this that albeit he hath the least share in things lent yet he hath the greatest share in things that are given better is a Mole-hill of a mans own then a Mountaine of another bodies Use 3 And from the Doctrine delivered we may be exhorted to sundry duties as first to Humility and lowlinesse of spirit 1 Cor. 4.7 for what hast thou that thou hast not received and if all be received and that by way of free loane Wherefore boastest thou Thy food is from Gods Earth thy Cloath from Beasts thy silks from Wormes thy riches from the Mines of the earth thy Wine and Oyle from Trees all are God's and from him borrowed Shall a Stage-player be proud of a rich rayment which he borrowed of a Broaker to Act his part in or thou proud of thy Rings Jewells goodly furniture all which must shortly be called for againe surely thou hast little cause Had every bird it s own feather the proud Popingay would be left stark naked Secondly if all be but lent then let us take heed least we abuse any Temporall blessing wherewith we are betrusted as Health Wealth Strength of Body Life Liberty or any member of our bodies or power of our Souls but use all to those ends for which they were lent us otherwise we shall have little thanks or credit when we come to restore them Oh! that men would put the Question to their souls when they go about any sinfull and wicked act Did God lend me my senses my sight my hearing smelling tasting feeling to be thus employed was this Eye given me to behold vanity this Eare to entertaine such discourse c How shall I be able ever to look God in the face when I shall be called to restore back these borrowed things Surely this is one great cause why men are so loath to dye and depart this world for that they well know how they have polluted and abused that pretious soul of their's which God lent them in Love Thirdly if all be but lent let us not be unwilling to part with any thing we have when God sends for it All we have we should make use of as we do a borrowed book or toole not knowing how soon the owner may call for it and when it is called for return it with many thanks and not seek to keep it against the owners mind We count him unworthy of a kindnesse who will deale churlishly and unkindly with a Friend who lent him in love either in denying of the debt or returning with discontent and yet we deale thus with God somtimes we deny that ever we borrowed of him and put him to prove the debt or if we do acknowledge the receipt yet when he sends for what was lent be it Health Wealth Friend Child c what sighing is there yea howling and crying upon the parting Oh Absolon my Son Absolon my Son 2 Sam. 18.33 as if God offered us great injury in sending for his own so soon when we have enjoyned mercyes many yeares and were not worthy to be trusted one houre with any of them few have learned to say Iobs Grace Job 1 2. It is God that hath given and God that hath taken away Blessed be his Name Fourthly let us be sâ—irred up to Thankfullnesse for what we have seeing to lend is a Friendly part how infinitely are we engaged unto God He lends us and loades us daily with innumerable blessings he hath been lending us from day to day ever since we came into the world and is not hasty with us to call in his own The Borrower is a Servant to the Lender as you heard in the former point Let us be so to God let us come for him go for him run for him ride for him and think nothing too much to do for him Psal 116.12 who doth thus daily befrien us Psal 116.12 So say thou to thine own sol We have done with the request now we come to consider of the Motive brought by this man in want to move his Friend to condescend to his Request and that is taken from the facility of it It was but three Loaves he desired to borrow Text. Three Loaves As if he should say my request is such as you may easily graunt It is but three Loaves of bread that I would borrow of you I am not willing to be overtroublesome or burthen some unto you Thence observe we from the Letter Doct. Friends may not overburthen Friends with Suits That would be
and a legg that hath any imperfection in it in a long walke Then Murmuring Pride Impatience will appeare that is in us and thereby we come to be made vile and base in our own eyes We use not to put in the spice till the liquor be sodd to the heigth nor doth God bestow his mercyes till we are brought to the lowest depth It was the speech sometimes of a great States man concerning the Son of a great Lord committed for some misdemeanour at the Councell table Let us forget him a while and he will remember hâ—mself the sooner So upon the like Reason God seemeth to forget us that we may remember our selves and be humbled for our faylings I shall give you three examples of this One is Numb 12. Miriam was struck with Leprosie for murmuring against Moses Numb 12.14 he prayes for her God heares his prayer and will heale her but not so soone as Moses would She must be better humbled then as yet she was If her Father had but spit in her face saith God should she not be ashamed seaven dayes verse 14. Let her be shut out of the Camp seaven dayes and after that received in againe Another Instance we have Judg. 20.18 Judg. 20.18 The Israelites had a good quarrell they consult with God what to do they were encouraged by God to goe up against Benjamin yet the first time they are overthrown and worsted verse 21. verse 21 The second time they weep and mourne and give them battail but are againe beaten verse 23 verse 23. It may seem strange that in such a case they should be overcome But the Reason is eviâ—ent they were not yet enough humbled for after that they had humbled their soules and sought the Lord by Prayer and Fasting God gave them the victory verse 26 verse 26. c. The third Instance we have in the Apostle Paul God intended to take from him the Messenger of Satan that buffeted him but not so soone as he would have had it removed Thrice he besought God earnestly 2 Cor. 12.8 that it might depart from him 2 Cor. 12.8 but God having respect to his greater Humiliation deferrs and puts him off telling him that his Grace was sufficient for him i. e. I will uphold thee but it is too soone for thee Paul to berid of that thorn Secondly God doth thus delay us to quicken our Appetites enâ—â—â—â—e our desires and make us the more earnest and fervent in Prayer dealing herein as the Fisher doth in drawing back his baite to make the fish more eager of it Or as the Father doth with his Child holding an Apple in his hand and suffering the Child to tug at it and then it may be he opens one finger and then another and so by degrees parts with it to his Child This was Christs dealing with the woman of Cannan he put her off and delayed her of purpose to make her the more earnest and importunate in her â—uit Math. 15.25.28 Math. 15.25.28 Delayes do but whet the desires of earnest suitors Thirdly God doth this for the tryall and discovery of those graces that are in us and to inure us to Patience and Obedience and submission of our wills to his A Father will sometimes crosse his Child to discover his disposition and with holds for a time that which he purposeth to give to see how he will take it he inures him to obedience and subjection by crossing him of his will a while I will Love the Lord Psal 116.1 saith David because he hath heard my Prayer This is right but not enough God will prove us whether we will Love him and feare him and trust in him even then when he seemes to reject our Prayers and shut them out of his presence He will prove our Faith whether we will beleeve his Promise and waite for the Performance thereof though he delay long He will try our Obedience whether we will continue to seek him and call upon him as he hath commanded and for that he hath commanded us so to do alâ—ough we find our selves disappointed for the present And so our Patience and other graces by the exercise of which in tryalls he brings us to more perfection in them for use makes perfectnesse Hereto tends that of the Apostle 2 Cor. 1.8 2 Cor. 1.8 We had the sentence of Death in our selves that we might not trust in our selves but in God which quickeneth the dead And thus by these delayes we come to be the better fitted for mercy Fourthly hereby the mercy is better prepared for us for it becomes the greater and the sweeter by delaying and putting off our suite we are brought to value the thing sued for the more when things easily had are lightly esteemed lightly come lightly goe Cito data vilescunt Acts 22.28 as we use to say in the Proverb The Cheife Captaine Act. 22.28 that obteyned his freedome with a great sum bought it at a deare rate valued it highly So it is in this Case If blessings were as soone had as asked they would be the lesse set by And this is one cause why God hideth his face so long from many of his deare Children that they might prize the sense of his Love and favour the better when they have it Cant. 3. Cant. 3 1-4 1-4 And by this meanes the mercy when it is obteyned is the sweeter and more welcome when it comes Isaac is Isaac a Son of Laughter when he comes after many yeares expecting When Jacob heares of Joseph whom he had long wanted and cleane given over for gone he was so full of joy that he desired not to live a day longer Gen. 45.28 46.30 So Psal 128. 1 -5 Pro. 13.12.19 Gen. 45.28 46.30 Thus it is true that Solomon speaks Pro. 13.12.19 A desire accomplished delighteth the soul and when it commeth it is as a tree of Life to heal the maladies of the heart And thus I have rendered you some reasons of the point Now to the Uses Use 1 May we not reason from hence as St. Peter doth 1 Pet. 4.18 If the Godly who are Gods Friends 1 Pet. 4.18 are many times delayed and put off in their lawfull suits and sometimes seemingly not heard shall the Enemies of God hope to have Audience or think to speed in their suits when they beg mercy doth God keep his own Children in suspence and will he give bread to bastards and open the dore to them when they call What Hope hath the Hypocrite saith Job Will God heare their cry when trouble cometh on him Job 21.9 Job 21.9 Let David Answer the Question from his own experience They cryed but there was none to save them even unto the Lord but he answered them not Psal 18.41 God will be a God of his word Psal 18.41 Isay 1.15 Pro. 1.29.30 Hos 5 6. John 9.31 Psal 78.34.35 Neh. 9.27 he hath protested against their Prayers Isay 1.15 Pro.
hath been shewed That which this denying Friend seemes to beat most upon is the Now. The Dore is now shut as if he should have said Had you come sooner before I had shut in the Dore I would have satisfied your desire but the Dore being barr'd and I in bed it is a trouble to me to rise therefore spare me for this time That I commend to your Observation from hence is this Doct. Good Dutyes are many times omitted under a pretence of an unfitting season for the doing of them The unseasonablenesse of the action is made a great put-off and plea for the Omission of it albeit in it self warrantable Thus when the Priest was about to ask counsell of God in the behalf of Saul and all Israel A course that God had commanded to be taken in all their weighty and serious affaires as appeares Numb 27.21 Saul perceiving his enemyes to be nearer then he was aware of wills the Priest to withdraw his hand Numb 27.21 that is to forbeare consulting with God for want of leysure 1 Sam. 14.19 1 Sam. 14.19 The Ephod must give way to Armes It was no fit time in his opinion to fall to prayer and offering up of sacrifice but to betake them to their weapons they would aske counsell of God another time when they had more leysure Much unlike was he herein to Samuell who when the Philistims came upon them being assembled before the Lord at Mizpeh would not give over till he had offered a burnt Sacrifice unto God 1 Sam. 7.5 1 Sam. 7.5 And herein Saul discovered his hypocrisie and prophanenesse Thus the Jewes objected against the Time for building of the materiall Temple Hag. 1 2. that it ought to be re-edifyed Hag. 1 2. they confessed and professed likewise to go about the worke but they saw that their envious Neighbours would oppose them in that work and therefore they forboare pretending it was not yet seasonable to undertake it and in so doing they deserved as they had a sharp reproofe Another Instance we have Acts 24 25. Acts 24 25. When St. Paul was preaching to Foelix and to his Wife Drusilla and reasoning of Righteousnesse Temperance and Judgement to come Foelix not much affecting that discourse wills him to make an end for that time pretending want of leysure to heare him our but when he had a more convenient time he would send for him other Instances might be produced of the like kind Quest But may not a good Duty be done unseasonably and marr'd for want of right timing of it Resp It may be so For as there is a season for fish or flesh out of which they are not good so may we say of some Dutyes But here let us distinguish of actions which are either bad or good As for Actions sinfull they are at no time seasonable And therfore it is wel observ'd by some Expositors that Solomon distributing and laying out a portion of time for every action under the Sun Eccles 3 1.-9 Acts 8.21 Eccles 3 1.-9 allowes no time at all to sin As the Apostle saith to Simon Magus Non est tibi pars neque sors so may we say of it it hath neither part nor lot in that partition neither God nor Nature hath bequeathed any Legacy of time to it Sin should have no existence at all and therefore no time no estate therefore no Terme albeit it so falls out that it usurpeth so goeth away if not with all yet with the greatest part of our Time Good Actions they must likewise be distinguished of some are great and weighty as Christ speaks of the weighty matters of the Law which are to be concurrent in the practise of all men with every moment of their lives such is that great work of glorifying of God working out our salvation keeping a good Conscience waiting for our Lord and Master's comming c These dutyes are to be concurrent with all our Time and every moment of it which seemes to be the Reason why Solomon doth no more mention a Time for doing these things in the fore-quoted Text than he doth for sin He doth not say there is a time to do ill nor doth he say there is a time to do well for that in all those particulars he there reckons up God is to be glorified in the doing of them and the wellfare of the immortall soul therein to be sought These dutyes are to have a share in every part of time nothing but hath a season but the working out of our salvation hath every season at least should have albeit indeed it hath the least of all Now the dutyes of this kind can never be unseasonably performed Trust in the Lord at all times saith the Prophet David Psal 62.8 Psal 62.8 Blessed are they that keep judgment and do Righteousnesse at all times Psal 106.3 Psal 109.20 Psal 106.3 My soul breaketh for the longing that it hath unto thy judgments at all times Psal 119.20 c. There are other dutyes both Naturall and Spirituall that have an appointed time and season for the doing of them they have both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only determinatum tempus time allotted to them as all things under Heaven have for as God hath joyned Time and Duty together unseparably so that there is no Time but hath an appointed Duty for it none can say of any time At this time I have nothing to do so there is no duty but hath time alloted and appointed for the doing of it And it hath likewise opportunum tempus an opportune Time a peculiar season in which it is to be done insomuch that that time which is peculiar and naturall for one thing may be prejudiciall and hurtfull to another Solomon instanceth in divers actions both naturall and voluntary Eccles 3.1 2 3. Eccles 3.1 2 3 verse 11. Isay 50.4 Psal 1.3 Now every thing is beautifull saith the wise man in his time verse 11. The grace of an Action is much in the right timing of it Isay 50.4 And it is the praise of a Godly man Psal 1.3 that he bringeth forth fruit in due season Use The best of us all have great cause to be humbled for this corruption of our hearts when being convinced of the necessity of a duty to be performed by us belonging either to our generall or particular Calling we deferr and put it off under this pretence It is not now seasonable the time is not convenient for the doing of it Thus Preaching and Hearing of the word is out of season with some as the Apostle intimates 2 Tim. 4 2. 2 Tim. 4.2 Aug. lib. de past Preach the word in season and out of season opportunè volentibus importunè nolentitibus saith Augustine in season to those who are willing and out of season to those who are unwilling and judge it to be so The Fryars of Basil held it to be Hereticall to
house of one mind c Judg. 19.29 So that our Religion like the Levites Concubinâ— is mangled and cut into twelve pieces or like unto a Taylers Cushion patcht up together with many lists or pieces of cloath of severall colours and more seames which though never so curiously in outward appearance drawen up for present yet they are now seen breaking out into open Rents The Hypocrisie that is amongst the better sort of Professors who seeme to be of sound judgement yet unsound in practise is apparent scarce a true face to be seen in our Congregations A forme of Godlynesse men have got but they deny the Power thereof c. As for prophanenesse and wickednesse that every where abounds it is too too obvious Swearing Whoredome Drunkennesse nothing regarded c. This is the state of this poore Church for which mine eye weepes heart bleeds oh that we could lay the unsetled and distracted estate of the Church to heart Dan. 10. 2 3. Neh. 1.1.11.21 as did Daniel 10.2 3. and Nehemiah 1.1.11 and 21. But as we look backward and so have great cause to lament the present estate of our Church so let us now look forward and use the best meanes we can to bring her againe to an estate of rest and peace As long as Sion is at rest every heart and hand should be used to maintayne it but where she is disquieted and disturbed in her rest all meanes should be used to settle the peace of it Acts. 27.21 Sirs said Paul to the Marriners in that great distresse that they were in you should have harkened unto me and not have gained this losse so may we say to you you should have harkened to Gods faithfull Ministers who told you of the danger you were in by your rash and headstrong undertakings and then this had not befallen us but the case being as it is now with us I shall give you the best directions I can that she may have her peace restored First see that you have peaceable and strong affections towards the Churches peace and wellfare for as in every art and action whatâ—oeâ—er that which a man would commendably effect he must inwardly affect so it is in this we shall never seek after the peace of it if we be not deeply affected with it Thus was Nehemiah as was before shewed such were the affections of Gods people towards Jerusalem Psal 137.5 6. Psal 137.5 6. They could not but weepe for the distresse of it they vowed not to forget it yea to preferr it to their cheifest joy Secondly acquaint your solves with the way of Peace and follow those things which make for it which are either Parents to it to breed it Rom. 14.19 or Nurses of it Rom. 14.19 What makes for it and conduceth to it Rom. 12.16 we read Rom. 12.16 Be of the same mind one towards another c. 1 Unanimity First then a likemindednesse is to be endeavoured and sought after and that both in opinion and judgment this is so necessary that the Apostle presseth it very often and with much Oratory 1 Cor. 1.16 2 Cor. 13.11 1 Cor. 1.16 2 Cor. 13.11 Rom. 15.5 6. Phil. 1.17 2.1 2. 3.16 4.2 So to the Romans Rom. 15.5 6. And the like to the Philippians 1.17 and againe chap. 2.1 2. 3.16 4.2 Two women famous in the Church leading persons as it seemes between whom there was some difference in judgment about some point of Religion as Zanchy thinkes yet these he beseecheth to be of one mind even women as well as men he would have alike minded And certainly this makes exceedingly for the Churches peace as appeares Acts 2.46 4.32 5.12 Acts 2.46 4.32 5.12 This was the glory of the first Christian Church Quest But how shall this be effected or can it be expected Resp This indeed is scarce attaineabâ—e in this Life to have all to be of one mind and one judgment yet it is to be endeavoured and if that way were trod in spoken of by the Apostle it would be effected Phil 3.16 Gal. 6.16 Phil. 3.16 Walk by the same Rule the word is the Rule we must walk by Gal. 6.16 So much knowledge therefore as we have attained unto and already obtained let us therein walke peaceably and that measure of truth which God hath not yet revealed unto thee in his good time he will open your eyes to see and acknowledge 1 Cor. 13.19 for here we know but in part and see but in part About such Truths as are fundamentall and necessary to salvation there is cleare and undoubted light in the Scripture of these let us be fully perswaded in our mindes about other things that are of private practise we may abound in our own judgment care being therein had to the Churches peace for if an opinion tend to the breeding either of scandall or division it should rather be concealed then uttered doubfull disputations avoid Rom. 14.1 Rom. 14.1 As for such as cause divisions and offences contrary to that sound Doctrine which we have learned marke them and avoid them Rom. 16 17 18. Secondly Humility and Meeknesse is laid forth as another path of peace Mind not high things saith the Apostle be not wise in your own conceit Rom. 12.16 Pride is forbidden Rom. 12.16 and Humility commanded Pride and Conceitednesse all ages have found to be the Mother of Heresies What bred Arrians Donatists in ancient times but a priding themselves in their own wits and the like in our dayes Some men have gloryed in being the head of a faction but it is a miserable thing to be a witty disturber of the Churches peace Thus Separatists and other Disturbers of our Church have a proud conceit of their own worth above others It is by Pride that contention cometh saith Solomon Some men will maintaine an Errour stifly Pro. 13.10 because they have held it this is Pride hence comes controversy upon controversy and that for small matters till the Church be miserably distracted meeknesse and lowlinesse of mind would help this Ephes 4.1 2 3. Ephes 4.1 2.3 Thence it is that Gregory calls Humility Radicem pacis the Root of Peace Sâ—eg Epist lib. 11. Learne of me saith Christ I am meek and lowly and you shall have Rest Math. 11.30 Math. 11.30 Thirdly Patience This will teach a man not to offer but rather to suffer wrong and to buy peace albeit it be with much dammage as we read Abraham did of Lot Gen. 13.9 Ruffia Gen. 13.9 memorable is that speech of Gregory Nazianzen concerning himself Si propter me est ista tempestas c. If this tempest be by reason of me take me and cast me into the Sea like Jonas and so let this Tempest cease to avoid the Churches troubles impendent he was content to suffer losse of Life And such was the custome of faithfull Bishops and
Twenty Thousand sends an Ambassadour Luke 14.31 32. and desires Conditions of Peace whilest his Adversary is yet a great way off Our Prayers are our Ambassadours to God in all our fears and dangers we send them to make our Peace and as they act our Cause we are sure to speed Now it is not by their Rhetorick and Oratory that they prevail with God but by their earnestnesse and fervencie They must go to work as those Ambassadours we read of Isa 33.7 Isa 33.7 They must cry without and weep bitterly and then our Peace will be made So Luther when he had been earnest at his Prayers came leaping out of his Closet crying out to his Fellows Vicimus vicimus and at the same time the States of Germany after long debate concluded for the truth of the Gospel yet unknown to Luther He was wont to term Prayers Christianorum Bombarda the Gun or Canon of Christians But it is God himself that chargeth this Canon Zach. 4.6 It is not by our might or by our power but my Spirit saith God It is the force of that Zach. 4.6 and the strength of that whereby we cry Abba Father Rom. 8. And then Prayer being thus charged God out of a willingness to be prevailed withall puts himself into the way of a Shot he meets such a faithful fervent prayer and is pleased to be wounded with it yea God charges and discharges the Canon upon himself and he puts good words into our mouthes and good purposes into our hearts and so charges the Canon and then leaves his Blessed Spirit to discharge it upon himself and is content so to be overcome by it and yet looks that we should hold the Lint-stock and give fire by enkindling of the Spirit in the use of all good means to make us fervent Quest But doth not this pass good manners to importune the God of Heaven Will it not be imputed Impudencie in the Creature to press the great Creator to condescend to our Requests Princes love it not mean men affect it not and will God suffer it Resp But God's ways are not as mans with him he is magis importunus qui importunat minus most troublesome that is least troub e oâ—e saith Gregory It is true Isa 55. that importunate prayer hath something in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudor of the nature of it which we call Impudencie The Friend in my Text was so importunate as he was impudent again for so much the Notation of the Original Word imp yeth Impudencie taken in the best senâ—e as Christ here uâ—eth the woâ—d is such a holy constant importunity as will take no denial like that in Beggars So Paulinus Paulin. Epâ—st lib. 1. Epist 4. speaking of the Woman which anointed Christ's feet saith that she was pudenter impudens pie improba and such a modest impudencie the Woman of Caenaan had So Gregory Nazianzen speaking of his Siâ—â—er Gorgonâ—a saith that in the vehemency of her prayer honest â quadam impudentiâ egit impudentem she came to a Religious impudencie with God so as to threaten Heaven and tell God that she would never depart from his Altar till she had her Petition granted So Luther had this Impudence Melchier Adam in vita Luther's who when Riches were sent him refused them saying that he had earnestly protested that God should not put him off with those things And yet more Importunate prayer hath a kind of violence in it Tertullian saith that in the publique prayers of the Congregation we besiege God and take him prisoner and bring him to our own Conditions yet this importunity impudencie violence God likes well as in the verse following we shal further shew you Had Abraham had a little more of this Impudencie saith one when he made suit for Sodome Dr. Donn fol. p. 522. Gen. 18.22 33. it might have done well Abraham brought down the price to Ten Righteous and there his modesty staid him Had he gone lower God knows what God would have done for God went not away saith the Text till he had left communing with Abraham that is till Abraham had no more to say to God Abraham left over asking before God left over granting he left over praying before God left over bateing and so Sodome was lost Obj. But Austin speaks of some who pray nimis ardenter too too earnestly so that it seems to be a fault to be too importunate Resp There is a double Importunity one arising from an inordinate desire of that we crave having no respect to the Will and Promise of God This was in Israel desiring of a King And there is another kind of Importunity joyned with a subjection to the Will of God Math. 26.39 42. And this was in Christ Math. 26.39 42. This latter is acceptable and pleasing but the other is displeasing When a man begs prohibited favours as Balaam did in begging leave to go to Balaack and pleasure him in cursing of God's people and Ammon to satisfie his Lust is earnest with God for that which is against his Will revealed and which in his Word he hath absolutely denied to give Or to pray absolutely for that which he hath only conditionally promised to bestow and no otherwise and not therein refer our desires to his good will and pleasure This is too much sawciness such Importunity he cannot brook such pray nimis ardenter and that is displeasing Quest. But say we desire what is lawful may we pray alike earnestly and importunately for one thing as for another for small things as well as great for Earthly things as for Heavenly Resp Our Prayers are to be earnest as well for small things as for great for things Temporal as well as for things Eternal but yet not with the like degree of earnestness The Incense must smoak and the Pot boyl this cannot be without fire yet we make not the like fire to rost an Egg as to rost an Ox. Some things that we stand in need of are more excellent necessary being proper and peculiar to the Elect which God hath absolutely promised about these we are to wrestle Psal 42.1 2. Rom. 15.30 and strive with God and take no denial from him Other things are more common and transitory being but mean and worthless in comparison of the other scarce worth the naming concerning which God is not well pleased that we should spend the heat of our zeal It is worthy of your notice that our Blessed Saviour in that Platform of Prayer which he hath given us puts daily bread before forgiveness of sins not for that it is to be preferred but for that it may sooner be dispatched and more time spent about the other which concerns the Salvation of our Souls there being two Petitions of this nature for one of the other for as it is in powring out of some Liquors that which is thinnest will first
hath for our encouragement therein as you see here is the Text. Large Promises indeed of which more hereafter Lastly the whole Trinity concur in the discharge of the Duty each Person hath a hand in this Holy Exercise Rom. 8.16 17. Heb. 4 14. Rev. 8.3 4. Joh. 16.23 The Holy Ghost frameth our Requests for us Rom. 8.16 17. The Son offereth them up unto his Father Heb. 4.14 Rev. 8.3 4. And the Father accepteth them thus framed and offered up Joh. 16.23 O noble work Ursinus saith one ad quod tanti Artifices concurrunt to the performance whereof so many Artizans do concur and meet The Omnipotencie of the Father the Wisdom of the Son the goodness of the Holy Ghost where Goodness willeth Wisdom disposeth and Omnipotencie performeth These things considered who can question the lawfulness of the work enjoyned yet had we no other Warrant then this in my Text I say Ask it were sufficient Vse 1 Have we not great cause then to be humbled and ashamed for our neglect of so warrantable a work We are daring enough in doing things forbidden but very dastardly and cowardly in good Duties where we should be bold We can swear without Warrant curse and ban without license and commit many other gross sins absolutely forbidden but call upon men to call upon God to seek to him by Prayer for pardon for what is past or for strength for the future Oh then they dare not presume to come before the Lord and speak unto him But is it presumption to do that which is commanded and no presumption to do that which is forbidden upon pain of death So in other things we can bear up with the Legality of our Actions we care not what men say or think of us so long as we have Law or Ordinance on our side to justifie our doings when notwithstanding they will scarce hold out water And yet in the discharge of this Duty how timerous and fearful are we lest we should offend some and displease others to whom we have Relation that like not this praying in a morning nor evening neither in the Family nor otherwise Oh the baseness of our hearts and spirits in yielding to such suggestions It was otherwise with Daniel Dan. 6.8 9. Vers 10. when a Decree was established by Darius against Prayer Dan. 6.8 9. that could not drive him from the doing of it ver 10. He knew well enough who it was that had said Call upon me and was content to hazard his life rather then to hazard his soul saith Chrysostome Chrys de Orand Deum lib. 1. Polan in Dan. 6.10 Nor could that Edict of Hen. the Third King of France restrain the Protestants in his Kingdom from Prayer albeit he had thereby strictly forbad them to pray with their Families No Prince nor Potentate Parent nor Master hath power to forbid what God hath enjoyned and that as a special part of his Worship nor may they be obeyed in any such Injunction should they give it And if fear of punishment nay Death it self should not dishearten us much less should fear of a frown from some that are great or superiour unto us It is a good meditation of an able Divine Mr. Tho Fuller Med. lib. 2. p. 6. concerning the point in hand hear his words A Person of great quality saith he was pleased to lodge one night in my house I durst not invite him to my Family-Prayer and therefore for that time omitted it thereby making a breach in a good Custom and giving Sathan advantage to assauâ—t it yea the loosening of such a link might have endangered the scattering of the Chain Bold bashfulness which durst offend God whilest it did fear man especially considering that though my Guest was never so high yet by the Laws of Hospitality I was above him whilest he was under my Roof Hereafter whosoever cometh within the Doors shall be requested to come within the Discipline of my house if accepting my homely Dyet he will not refuse my Home-Devotion and sitting at my Table will be intreated to kneel down by it Bravely resolved Use 2 Wherefore let us set upon the Duty with all boldness and chearfulness Jos 1.9 Have I not commanded you said God to Joshua in another case as it he should say Go on couragiously whosoever doth oppose I Sam. 13.28 I will bear thee out Wicked Absalom would encourage his servants to a bâ—ouâ—ly act with Fear not Have not I commanded you be couragious and be valiant and shall his Servants venture upon so horrid an act upon his command and we not upon so hoâ—y a Duty upon our Lord and Masters Warrant Jacob thus encouraged himself being to go for his own Countrey by order from God to pass by â—is Brother Esau's Territories whose fury he feated Hast not thou said unto me Gen. 32.9 Return unto thy Countrey I will deal well with thee Gen. 32.9 And shall we fear and be faint-hearted in â—eeking to Goâ— by Prayer having Christ not onely to go before us by his example as we shewed you in the entrance upon â—he Parable but likewise commanding us to perform the Duty who is our Lord and Master to whom we whom we owe absoâ—ute obedience He that healed me the same said unto me John 5.11 Take up thy Bed and walk said the Lame man unto the Jews Thus anâ—wer all Opposers Mockers Scorners whatsoever He that made me he that saved me he that is now my Advocate and shall by my Judge hath said unto me Call upon me ask of me seck to me Thy face Lord will I seek Quest But whom doth this Concern who are in the Pattent or warrant Is it for any one to come into the Presence of so great a God or for those onely who are Gods speciall favorites as was Abraham Daniel Job c. Resp Our Saviour speaks not here as to some Singular Person I say to thee but generally I say to you you my Hearers you my Disciples So then Doct. Prayer is a work of Generall Concernment Psal 145.10 It concerns every one as well as any one the Saints especially Psal 145 10. they are best fitted and qualified to pray and praise the Lord yet all men Generally 1 Tim. 5.8 1 Tim. 5.8 Nor is it to be restrained to men alone as if the woman had nothing to do with it for they are in the Pattent as well as men So Wives with their Husbands 1 Pet. 3.7 and alone by themselves as did Hannah 1 Sam. 1.10 and another Anna that was a widdow 1 Pet. 3.7 1 Sam. 1.10 Luke 2.37 Luke 2.37 No Sex State or Condition but is bound to a performance of this Duty And thence it is that where we read of any Command to pray in Scripture usually it is as large as any of the ten Commandements binding all persons to the performance of it And yet there are two necessary Cautions or Limitations given
the first concerns Infants and Children Danaeus in orat Dom. c. 4. Psal 8.2 and such as have not the use of Reason these cannot performe the Duty as yet and are excusable As for that of David Psal 8.2 Out of the mouth of Babes and Sucklings c. â—hat is to be understood of the might and power of God seen in them yet these must be taught as soon as they are able to Learn to lisp out Hosanna even in their tender years Eyf 1. Colos p. 15. these seeds of direction are to be sowen in their hearts even in their Infancy that so they may be in a better forwardnesse when they come to years of understanding Secondly This is not to be understood of all sorts of Prayers Publique as well as Private Vocal as well as Mental for Publique Prayer in the Congregation vocally pronounced and offered up belongs not to all but to those that are thereunto called aâ—â—s the Pastor of the Chureh Acts 6.4 Jam. 5.14 Acts 6.4 Jam. 5.14 Nor are women permitted to speak in the Church as the mouth of the rest neither in preaching or praying further then in manifesting their Assent by closing up with Amen The grounds or Reasons of this Doctrine delivered are these First Prayer is a moral precept and all the Commandements of the morall Law binde the consciences of all men to obedience so long as they are in force and his morall precepts being perpetuall binde the consciences of all to obedience perpetually Secondly We are all Gods Creatures and bound to worship him as he is our Creator Psal 107. 147. Psal 107.147 Beasts Ravens in their kind call upon him and shall we be worse then they to whom God hath given the Use of Reason that we may serve him better then they Thirdly Nor is there any one amongst us but stands in need of some blessing or other and if we want then must we pray for it as you find in my Text Fourthly None but hold something of God and must pay this Rent we hold by Coppy what we have and owe to this Lord suite and service Obj. But if all are bound to pray then the wicked as well as good Esay 1.15 Psal 50.16 Prov. 15.8 Resp Acts 8.22 and if so why are they forbidden Esay 1.15 Psal 50.16 Prov. 15.8 There is no man so wicked but stands Charged with this Duty Acts 8.22 Simon Peter calls to Simon Magus to pray to God The second Commandement enjoyns the materiall part and imposeth the Duty on all Secondly Yet wicked men living in sin may not pray for that they sin in the formall part of prayer in the right manner of doing it and so take Gods name in vain in the performance thereof which is forbidden in the third Commandement These praying amisse without Faith Repentance Fear Fervency c. God counts their prayers abominable and rejects them Thirdly Though wicked men sin if they pray not and sin if they pray yet the sin of such is lesse who faile in the manner of praying then theirs who wholly omitt it for in the totall omission of this Duty there is a double a breach breach both of the second and third Commandements but in performance of the duty though sinfully the third Commandement is onely violated Fourthly Although God do not hear nor will he hear a wicked man that prayes in respect of his sin John 9.31 Yet such may be encouraged to the Duty John 9.13 as they are Gods Creatures though but Ravens nor will God withhold from them Common mercies but reward with Temporall blessings the very shaddow of goodnesse as he did Ahab 1 Kings 21.29 Use If this be a duty of generall Concernment 1 King 21.29 and belongs to all Let every one make Conscience of it none hath a dispensation for the omission thereof from the Throne to the footstoole It is not highnesse nor honour nor poverty nor sicknesse that will dispense with it Blesse the Lord O house of Levi Blesse the Lord O house of Aaron saith the Psalmist Psal 135. So here let the house of Judah Psal 133. Kings and Potentates of the earth blesse the Lord and call upon his name let them praise him and magnifie him for ever Let the Tribe of Reuben Nobles and Potentates of the Earth make Conscience of honouring that God who hath honoured them Let the Tribe of Dan Judges and Magistrates do the like calling on God for grace to execute Judgment without partiality Let not the Tribe of Gad forget it men of War and Martialists that God may teach their hands to War and fingers to fight The Tribe of Zabulon Sea-faring men and Marriners these have a great need to call upon God being in the mouth of daunger So the Tribe of Ioseph Students and Schollars The Tribe of Benjamin Traffiquers and Merchants And the Tribe of Ashur Citizens and Courtiers The Tribe of Isachar Country-men and Farmers every Tribe as well as the Tribe of Levi whose calling calls on them especially to be aboundant in this uDty All must pray every Tribe must call upon the Lord praise him and magnifie him for ever Revel 5.8 we read that every one had his harp and viall full of odours so ought Revel 5.8 this Duty to be performed by every mans own self and for himself The Just shall live by his own faith Hab. 2.4 saith the Prophet so he must look to get his living by his own prayers I might reprove the horrible prophannesse of most families who are without prayer and live in an ordinary neglect of this Duty Let such read those Texts Psal 97.6 Zeph. 3.1 Dan. 9.13 Ezek. 22.30 And of such as neglect this duty in private Psal 79.6 Zeph. 3.1 Dan. 9.13 Exek 22.30 especially great ones who have greatest cause to pray seldome shall you hear of a silk-stocken worn out at knees with praying The Lord amend us for we stand in great need of mending Thus much of the warrant now to the work it self Ask Seek Knock. Here are three Acts but the Duty is the same all is by Prayer albeit expressed by a kind of gradation in three several termes whereof the latter imports more vehemency then the former Some distinguish the words thus Bonavent in Loc. Ask by Prayer Seek by Living well and Knock by Perseverance and holding out unto the end And others thus Ask by Prayer Seek by Reading Knock by Repenting or ex parte petiti in respect of the thing sought thus Petite veniam Quaerite Gratiam Pulsate ad gloriam Ask forgivenesse Seek for Grace Knock to enter into Glory Aug. In short for so Austin concludes it To Ask is the Labour of the mouth To Knock is the Labour of the hand And to Seek is the Labour of the Heart so that the whole man is to be occupyed and all the members of the Body and powers of the soul are to be employed in this Duty of Prayer