enough to the pit of darknesse It shall not light you long before you go to bed it shall out and you will lye downe in a very sad and disconsolate condition And so much of the Time when this man came to his Friend to supply his want It was at Midnight Thus having heard what this man did in his extreamity now let us heare what he said Text. Friend lend me three loves And here we have considerable first the suite or Request made secondly the Arguments to enforce it In the suite we take notice first of the manner secondly of the matter of it For the manner he comes not rudely and abruptly but insinuates himself into him prefacing his request with a respectfull Compellation Friend thence we note that Doct. Honest motions may not want the help of artificiall Insinuations Let the motion be never so good and honest in it selfe yet it would have some Complement allowed to make it more passeable Not a Book in the world wherein you read of fairer expressions and more ciâ—ill language used one to another then in the Scripture where do we find more of that which we call Complement then in Abigall's accesse and addresse to David in the behalfe of her foolish Husband when she interceded for him Vpon me my Lord upon me let this iniquity be 1 Sam. 25.24 and let thine handmaid I pray thee speake in thy audience 1 Sam. 25.24 And what phrases of humility and diminution and undervaluing himself doth David use to Saul to insinuate into his affections After whom is the King of Israel come out 1 Sam. 24.14 1 Sam. 26.19 20. after whom dost thou pursue after a dead dogg or flea 1 Sam. 24.14 so 1 Sam. 26.19 20. The like doth Bathsheba to David my Lord thou swarest by the Lord thy God unto thine handmaid 1 King 1.17 1 King 1.17 O man of God said the Captaine unto Elijah I pray thee let my life and the life of these fifty thy Servants be pretious in thy sight 2 King 1.13 Acts 26.2.27 verse 25. Colos 3.12 Acts 1.16 2.14.22.29 2 King 1.13 So St. Paul to Agrippa Acts 26.2.27 and to Festus verse 25. Such discreet and loving insinuations doth St. Paul use frequently Now therefore as the elect of God holy and beloved So Peter Men brethren c Asts 1.16 and 2.14.22.29 so Steven Acts 7.2 I might abound with examples Use 1 There is a generation in the world that esteeme all faire expressions but as flatteries and thinke all smooth language to be but the dresse of flattery Indeed as that woman who is overcuriously dressed is to be suspected so is the speech that is so Iezabel did not more inveagle her Lovers by her wanton dresse than do some seducers in these dayes Rom. 16.18 their hearers and followers by their feyned speeches The heart of many a speaker is far from his tongue but this concludes not but that a faire heart and a faire tongue may very well consist together That man aggravates his condemnation that speaks faire but meanes ill but yet he that meanes well and expresseth himselfe in a good forme gives me Wine in a cleane glasse Good forms are letters commendatory as Queen Isabella was wont to say and adde much to a mans repute By this Sueton Titus Vespasian gained the name of the Darling of the World They are unwise that affect masterfullnesse in speech though it be to their equalls or inferiours much more they that use harsh and coorâ—e language to their superiours to whom they must be beholding So farr are some from an oylie tongue that they are swollen in the mouth with a venomed and poysoned one as was Shemei 2 Sam. 16.5 Thou man of blood thou man of Beliall 2 Sam. 16.5 Our carriage and behaviour should be saith one like our Apparrell not too strait but free for exercise Yet as the Taylor doth by garments so should we do by complements cut them out with advantage rather then otherwise better give too much then come short of what is due Faire words we say make fooles glad and so they do wise men also Use And if good formes and faire expressions are to be used in our addresses one to another Dic mihi si velis hominem rogare â—t sic incipias Da mihi quod peto nonne arrogans videtur oratio Gen. 18.27.30 2 Sam. 7.22 1 King 8.23 2 King 19.6.15 Nehem. 1 5. Luke 11.2 how much more are we to use them in our accesses and approaches to the God of Heaven Oh let not my Lord be angry saith Abraham and I will speak but this once unto thee And againe Behold now I have taken upon me to speak unto the Lord who am but dust and ashes c. The Saints have ever made God glorious in his Titles when they have been Suitors to him 2 Sam. 7.22 1 King 8.23 2 King 19.6.15 Neh. 1.5 And our Saviour in that platforme given his Disciples in this Chapter doth preface it with Our Father we may not rush rudely into his presence And here take notice that those Names and Titles which we give to God those notions and attributes wherewith we preface our Prayers would be such as may strengthen our Faith in our speciall suits This man in this Terme of Friend incourageth himself to speed in the suite he makes Psal 65.3 1 Pet. 5.10 Dan. 9.4 5. If many and generall requests be to be put up then such Names and Titles would be used as may encourage us that all shall be heard as Dan. 9.4 5. But if some particular petition be to be pressed then God would be represented unto the mind under such a name or notion as may help the heart and strengthen our Faith in that particular So Abrahams Servant being to pray for good success in his Masters businesse looketh upon God under that notion as the God of his Master Abraham Gen. 24.12 and 32.9 Psal 94.1 Gen. 24.12 so Iacob fearing his Brother Esaus wrath Gen. 32.9 So David praying against the enemies of God and his Church Psal 94.1 So when Peter entreated God to make choyce of an Apostle in the place of Iudas Acts 1.24 Acts 1.24 So the Church seeking courage and that wonders might be wrought set God before them as a God of power Acts. 4.29 Acts. 7.2 1 Thes 5.23 Rom. 15.5.13 1 Tim. 1.17 Acts 4.24 So Sâ— Paul still sets God before him as having that in him for which he prayeth 1 Thes 5.23 Rom. 15.5.13 and 16.20 1 Tim 1 17. And seeking the consummation or perfecting of the believing Hebrews he considers God under an answerable notion Heb. 13.20 Heb. 13.20 Learne this to help thy Faith be acquainted well with the Name and Attributes of God and accordingly make use of that to preface thy Prayers which may best serve to strengthen thy Faith and enflame thy Affections And so much of the manner now to the matter of the
Pastors in former Times Austin Aug de gest almost thirty Bishops besides himself out of modesty and humility agreed either to admit Partners into their Sees or else pro Christi unitate Episcopatum deponere for the Unity of the Church to lay down their Bishop-like Authority Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be his members and are we affraid to come down from our Sees to prevent division in Christs members Our lives should not be deare unto us so as we may fulfill our course with joy Acts 20.24 Acts 20.24 Concerning peace let us say as faithfull Mephibosheth did to David concerning his returne to his own house Let him i. e. Ziba 2 King 19.30 take all so long as my Lord the King is returned in peace Fourthly Rom. 12.10 Phil. 2.2 1 Pet. 3.8 Ephes 4.2 1 Cor. 13.4 Love and Charity is another way of Peace Rom. 12.10 1 Pet. 3.8 Ephes 4.2 that will cause us both to beare and forbeare It suffers long it is kind not easily provoked c 1 Cor. 13.4 It will not give offence carelesly nor take it causlesly If there be difference in judgment yet there may be no distance in Affection Still we should Love as Bretheren as did Paul and Peter Hierom and Austin This will keep us from judging and censuring those who dissent from us as Antichristian prophane Oh that we could tread in this path but iniquity abounds and love is grown cold Thus you have heard of the paths of peace and of that which makes for Peace which must be followed The third and last thing that must be done for procuring Rest to the Church Psal 122.6 Psal 51.18 53.6 Rom. 15.5 2 Thes 3.16 is Prayer Psal 122.6 Thus David frequently Psal 51.18 and 53.6 Psal 102.13 So Isay 62.7 Jer. 29.7 In all your Prayers let the Church of God find a Roome And thus you have heard what is to be done by us for procuring the Churches peace I have now only a word or two by way of Motive to say unto you I would faine set an edge upon what hath been delivered and quicken you to the Duty in seeking after the Rest of Gods Church And for this end Consider First you have a Call to do it and that may encourage you 1 Cor. 7.15 Colos 3.15 Heb. 13.10 1 Cor. 14.3 Isay 9.6 Ephes 6. 1 Cor. 7.15 Colos 3.15 If you look to Particulars you have the God of Peace for your Father The Prince of Peace for your Governour your Law is a Gospel of Peace your Titles Titles of Peace Sons of Peace you are Doves and Sheep not Doggs nor Swine No one duty more pressed nor called oftner upon then this of Peace Peace hold your Peace hath the Parents of our bodyes often said Now then let me use the Apostles words If there be any Consolation in Christ c if there be any such thing as the comfort of Love or the fellowship of the spirit fulfill you my joy yea your Fathers joy your Mothers joy your Bretherens joy that you be like minded c. Secondly Consider the good that followes upon the Churches Peace Behold how good and pleasant a thing it is Psal 133.1 Pax optima rerum It is good beyond expression Psal 133.1 every way good Behold it First in Reference to God so it is good It makes us fitter to praise him and do him service with greater comfort and encouragement as we see Rom. 14.5 Rom. 15.5 Now the God of Patience and Consolation grant you to be like-minded c. why to what end that you may with one mind and one mouth glorifie God even the Father c. Secondly it is Good in Reference to Christ the Head whose comming was to establish peace on earth as appeares by the Angells Luke 2.14 So Ephes 2.13 14. Colos 1.20 Rom. 5.10 Luke 2.14 Ephes 2.13 14. Colos 1.20 Rom. 5.10 John 14.21.23 Now whilst there is discord c the work that Christ came to do is undone hence is that of our Saviour in his Prayer John 17.21.23 Holy Father keep through thine own name those that thou hast given me that they may be one as we are that the world may beleeve that thou hast sent me that is that the world may be convinced of the efficacy of my comming seeing the Concord Vnity and good Agreement amongst the members of the Church Thirdly it is good in Reference to the Church for as it is in the naturall body not only the beauty but the strength and safety of the whole consists in the Union of the parts so is it in the Body Mysticall which like a tight ship makes head against the waves and whilst her sides hold and her planks lye close she worketh it out bravely in a storme but when they are disjoynted shipwrack followes Agree amongst your selves said Severus to his Soldiers and feare nothing Fourthly it is good in reference to our selves as being an evidence of our being in the Body and true members of the Church Isay 11.6 John 17.11 22. Jer. 29.7 Psal 122.6 Psal 34.12 13. 1 Pet. 3.10 Isay 11.6 John 17.11.22 And for outward Blessings our Peace depends on the Churches peace Jer. 29.7 Psal 122.6 There is plenty and prosperity attends the Churches peace never look to see good dayes till you see the Church enjoy her Rest Psal 34.12 13. 1 Pet. 3.10 Wherefore for Gods sake for Christ's sake for the Churches sake for your own sakes labour and endeavour after the peace of the Church Fifthly It is good in respect of those without for peace in the Church is as an Adamant it drawes men into it This was a prevailing Argument with the Sichemites to enterteyne Jacob The men are peaceable Gen. 34.11 said Sichem Gen. 34.11 So it drawes others to a Love of true Religion Thirdly if this prevaile not then consider the ill effects of her trouble and disquiet for hereby the Church comes to be scandalized One of the maine scandalls that the Jewes take against Christians is their dissentions in Religion And the Turke could say that he should sooner see all his fingers to be of one length then Christian Princes to be of one mind And Camerarius tells us of one Philip. Camer in oper suâ—c c. 30. who somtimes had been a Christian and a School-Master but afterwards he turned Turke and being sent Embassador to Steven the King of Poland did professe freely and openly that he was moved to renounce Christ by the discords and jarrings that he found amongst Christians in point of their Religion And one of the chiefest objections of the Papists against the reformed Churches at this day is our dissentions amongst our selves evident signes say they of an Hereticall Spirit Nay among our selves Religion suffers by our discords men of prophane mindes think Religion but a fancy or a phrensie as 1 Cor. 14.23 1
good and get grace to be freed from the bondage under evil Rom. 7.25 Rom. 7.25 Bring such a will and you will find nothing to be wanting Vse 3 If thou beest one of those that have a will to do good blesse God for it David did so he rejoyced to find the people willing 1 Chron. 29.6 13 14. 1 Chron. 29.6 Quest But may not a man that is godly and hath a renewed will find an unwillingnesse and backwardnesse sometimes Rom. 7.18 in doing good Is it ever present to will as the Apostle speaks of himself Rom. 7.18 Resp The best of Gods Children may at some time find a backwardnesse to some Particular Duty nor do they will this or that Particular good alwayes in like measure 2 Chron. 30.19 Psal 105.4 2 Thes 3.13 Gal. 6.9 Heb. 12.3 2 Tim. 1.6 2 Pet. 1.13 for otherwise what need those frequent exhortations to stirr up our selves to seek the Lord not to be weary in well doing c. And this unwillingnes may arise from many grounds some from without us some from within us as Carnal affections to the world strength of Temptation the weight of some fresh sin committed desertion of the Spirit being grieved in some proportion and such like but none of all these takes off the will à toto though it do à tanto in the generall they have a will to good things and under their greatest lumpishnesse and unfitnesse of spirit to good they have a stronger Bias towards God then any wicked man hath when he is at his best Nor dare they altogether omit those duties which they find no disposednesse of heart to performe Although they cannot do them with Alacrity Jon. 2.4 yet they will do them in obedience Jon 2.4 and be seriously offended with themselves for their unwillingnesse of Spirit striving against it and using all means to overcome it so that the faithfull still have this ground of Comfort that God hath their wills alwayes devoted and resigned to him and though there be a backwardnesse to any duty they approve not of it the general bent of their souls being to his name and to his fear Esay 26.8 Esay 26.8 Quest But say there be a will yet may there not be some hinderance in the doing that good which we would do Resp There may so but first take notice that the Point delivered is to be understood of such things as are within our power for sometimes the will may be overpowred and let as in want of Liberty 1 Thes 2.18 So Sathan may hinder as 1 Thes 2.18 but this Let doth not lessen the will but increase it rather Or through want of health 1 Tim. 5.23 so Timothy would preach oftener but health of body would not permit Or want of estate so when a man would relieve Gods poor Saints 2 Cor. 8.2 3. but wants meanes But these hinderances put no fault at all upon the party 2 Cor. 8.12 2 Cor. 8.12 Sometimes the Let is from within a man Math. 26.41 the flesh Math. 26.41 that is the part unregenerate that hinders performance this may humble us but not dishearten us but teach us to long for that day of our Redemption when our wills shall be perfected c. And so much of this Point A second followes This Friend is said to rise and give he riseth first and gives after which affords us this Lesson that Doct. Friendship well awaked will be yeilding to an honest motion whilst this Friend was in bed and sleeping with his Children at least drowsie as may be thought he denies his Friend but now being risen he graunts what he desires if not more Though Friendship abed denies yet being up it condiscends We read 1. Sam. 20.14 15. 1 Sam. 20.14 15. that David made a Covenant to do good to Jonathan and his Houshold because of the kindnesse that Jonathan shewed to him in the day of his distresse And we find 2 Sam. 9.1 2 Sam. 9. that he enquires whether any of Ionathans race were to be found Search being made Mephibosheth is heard of Ionathans Son and with him he performes the Covenant made But the Story tells us 2 Sam. 16.1 2 3. 2 Sam. 9.7 2 Sam. 16.1 2 3. that Ziba a treacherous and notable Sycophant one of Sauls servants but given to Mephibosheth 2 Sam. 9.7 accuseth his new Master Mephibosheth to David of no less then high treason as if in Davids absence he treasonably aspired to the kingdom David believes Ziba though a single witness upon the first information and without hearing both parties proceeds to censure condemn's Mephibosheth as guilty gives away his Land to that false Informer And here Davids Friendship which he professed to Mephibosheth for his Father Jonathans sake was asleep for in his distracted condition he passed this sentence being in fright and flight when he did it it could scarce be accounted his deliberate act David afterwards the Tide being turned returned to Jerusalem 2 Sam. 19.24 and then Innocence had a day of hearing Mephibosheth meeting David was admitted to speak in his own behalf and he makes a plain relation of the businesse so far was he from any treacherous intent that he had neither washed his feet clothes nor trimmed his beard from the Kings departure till that time he cleares himself discovers the falshood of Ziba who intercepted his purpose in refusing to saddle his Asse which should have supplyed the lamnesse of his legs And then having thus wronged his Master at home he traduced him abroad as if he were the Traytor 2 Sam. 19. Here Friendship began to be awaked David perceives his error and revokes his last sentence ordering that the Lands should be held in Co-partnership as they before had bin Indeed had Friendship bin throughly awaked he would rather have divided Ziba's head from his shoulders then Mephibosheth's Land and justly have punished him for his slaunder but this is enough to prove the point in hand When Friendship is awaked it will be yielding Take yet another Instance and that is in that passage betwixt David and Bathsheba 1 King 1.15 1 King 1.15 David had sworn unto her by the Lord that Solomon her Son should succeed him in the Throne but his Love to Adoniah then the eldest seems to be such that he could willingly have given way that he might reign Here Friendship old matrimonial Friendship was asleep but Bathsheba comes and puts him in mind of his Oath Nathan comes and seconds Bathsheba's motion with an humble and lowly expostulation Is this thing done by my Lord the King Verse 29.30 c. And thus by the seasonable importunity of Bathsheba and Nathan thus seconding each other he comes to be awaked and renews his antient Oath with a passionate Solemnity As the Lord liveth c. ver 29 30. Vers 14 In the New Testament we may find other instances as in that Dialogue that passed betwixt
Gen. 32.10 Gen. 28.20 God gave him more then this as himself confesseth even two bands Gen. 32.10 Ioseph found this whose Innocency was not onely cleared and he delivered out of prison but he was made Ruler over all the Land of Aegypt Gen. 41.41 Gen. 41.41 David found this he asked Life of God and he gave him long life Psal 21.4 even for ever and ever Psal 21.4 Solomon found it he desired Wisdome of God and an understanding heart God granted more he did not onely give him that 1 King 3.9 12 13. in an excellency but wealth and riches in an abundance 1 King 3.9 12 13. Hezekiah sound this he desired God onely to remember his former walking before him and God doth that and also adds fifteen yeares to his dayes delivers him from Ashur and gives him rest Esay 38.3 Esay 38.3 The Prodigall Son found this he desired onely to be received home as a hired servant and the Father brings forth the best Robe Luke 15.19 c. Luke 15.19 The Unmercifull Debtor found this the desired onely forbearance and he obtained remission of the whole Debt Math. 18.26 Math. 18.26 The Sick of the Palsey found this he desired health of the body Math. 9.2 6 7. which he received and with that forgivenesse of sin Math. 9.2 6 7. The Ruler found this John 4.47.53 who seeked to Christ for the Life of his son obtained it and withall faith in his own and his houshoulds hearts Iohn 4.47 53. The Thief upon the Cross found this who desired Christ to remember him when he came into his Kingdom and was heard in that and withall assured that that very day he should pass from the misery of the Cross to the felicity of Paradise and there have fellowship with Christ in Eternal Glory Luke 23.42 43. Luke 23.42 43. Reas God is a liberal disposition so saith St. James Cap. 1.5 He gives like a King as was said of Araunah Abundantly saith St. Paul 1 Tim. 6.17 Kings give like Kings Antigonus could tell that Cynick that begged a peny of him Jam. 1.5 1 Tim. 6.17 Rom. 10.12 that that was lesse then became a King to give He is rich to all saith St. Paul Rom. 10.12 And as if that were a term too far beneath him he terms it exceeding riches of his grace Bounty not Liberality not Bounty neither but Munificence that becomes Majesty as we shall shew you in the Applicatory part more fully Use Are the Requests great that you put up to God Yet be not discouraged Remember you have to deal with a God that is able to do exceedingly above all that you are able to ask or think Ephes 3.20 Men commonly in policy ask much Ephes 3.20 though they look for less But such is God's goodness to us that he gives more then men in modesty can ask Man is many times liberal in promising but sparing in performing Indeed God is large in promising but more large in performing Alexander the Great gave to Perillus 50 Talents towards the Marriage of his Daughter Perillus told him that was too much by half If half be enough said Alexander for thee to take yet it is not enough for me to give The like speech at another time he used to one Bias a poor Aegyptian to whom he gave a rich and populous City at which he standing astonished supposing that he had but mocked him Take said Alexander what I give for though thou art Bias that demandest I am Alexander that bestow it one thee We read that God commanded Moses to bring the Twelve Robs before him for the Twelve Tribes of Israel and there lay them in the Tabernacle before the Testimony and the Rod of that Tribe that God should choose should budd When Moses came to review the Rods the Rod of Aaron had not onely budded that is Numb 17.8 9. chipt or broken the Rinde but the Budds were swoln and brought forth and after buds blossoms and flowers and after these ripe Almonds Thus fareth it with us in our Prayers which are like those Rods we expect no more it may be but the Bud of Health Strength necessary Maintenance c. and we find that our Rods are not onely chipt by our Prayer but there is many a blossome yea ripe Almonds which attends them and accompanies them that we thought not of nor ever asked Look but on the Rods every morning and evening you shall find it true Do you ask every particular benefit daily that you do enjoy Alas not one of many What a poor life would you lead What a maimed body should you have if you had no more then you begged at Gods hands surely this may be a help to uphold us against grudging and discontent when at other times we think God deals too sparingly with us and shortens us in our desires Vse 2 And should not we measure the same measure to God that we have from him he deals not pinchingly with us and shall we with him He gives us more then we ask and shall we give him less There are some particular Duties for which we have not a direct Text but onely general Rules as how often a man should pray in a day how much he should give in Alms c. Now in this case where there is not an express Rule a good heart should go with the furthest So for the Sabbath we should not grudge God his measure In all doubtful and undetermined Cases it is best to do with the most In resolved cases I could wish that we would do but what is required And thus we have done with the thing asserted He will rise and give c. We come now to the Grounds of this his Liberality and Bounty which are laid down first Negatively Not because he is his friend Then Affirmatively Because of his Importunity Text. Though he will not rise and give him because he is his friend As if Christ should say If it should thus happen as it often doth that he will not in that respect give because of friendship implying that Doct. All Liberality and Bounty is not Friendly The vile Person may be called liberal and the Churle bountiful as Isay speaks cap. 32.5 Was not Saul a vile person Isa 32.5 1 Sam. 18. one whom God had rejected Yet how liberal and bountiful was he to David in giving him his choice of his two Daughters He would make him his Son-in-law without any Dowrie given to his Daughter which was the Custome of those Times to do Gen. 34.11 Exod 22.16 17. So great a kindness this was Gen. 34 11. Eâ—od 22.16 17. 1 Sam. 18.17 18. as that David could not but wonder at it Meribah his eldest is first promised the onely condition was to fight the Lords Battails David as it seems having no great affection to her she is given to another and then Michol his younger Daughter is offered him who loved David and David her Saul
requested which may easily be granted and condiscended unto It was Esther's wisdome Ester 5.3 when she had a promise of half the Kingdom from Ahashuerosh the King to request no more then needs must only the Life of her selfe and people to which likewse she made way by two other small requests that the King would be pleased to come unto the banquet that was prepared for him The like modesty did Nehemiah shew in his suite to Artaxerxes Neh. 2.5 Neh. 2.5 First he craves leave for his journey and building and then aide for both Thus David in his suite to Araunah for the threshing floore to build there on an Altar for the Lord he desired not to have it of free cost 2 Sam. 24.22.24 although he might for Araunah offered upon the first motion more then was asked As Oxen for Sacrifice Carts and Ploughs and other Utensils of Husbandry for the wood David desired to buy Araunah would give all but David would not take too much of a free heart Nay saith David I will surely buy it of thee at a price so David bought the threshing floare and the Oxen for fifty shekels of Silver 2 Sam. 24.22.24 And such a suitor Bathsheba pretended to be in the behalfe of Adoniah to her Son Solomon albeit it proved otherwise 1 King 2.20 I desire one small petition of thee 1 King 2.20 say me not Nay Such a modest Suitor was old Barzillah David remembred the kindnesse of this his old Friend which he shewed him in the day of his distresse and now by way of requitall invites him to the Court where he should be royally entertayned and preferrd but Barzillah modestly puts by the motion he will be no Suitor for high place or great preferment for himself who was too old to be a Courtier but for his Son he requests the King to accept of him in his roome and to deale with him as seemed good in his eyes 2 Sam. 19 32.-38 And amongst divers other instances which might be brought 2 Sam. 19.32.38 Phil. 2. that of Paul to Philemon in the behalfe of Onesimus would not be forgot In all likelihood Onesimus had wronged his Master in his estate by pilfering and purloyning from him and then running away when he had done Paul becomes a Suitor to his Master only that he would receive him againe he did not desire that he would forgive him the debt he undertakes for he would see him paid albeit if the businesse were brought into the Court of Conscience he might have required that and more in as much as Philemon owed him a farr greater debt then that was even himself besides this saith he I do not say albeit he might have said it verse 19. Phil. 19. he leaves that to Philemons most serious thoughts Use 1 They are to blame then who care not how they overburthen Friends either with their overfrequent or unreasonable suits some presse too much on free natures as did that great man at Court who having obteyned many a suite from Queen Elizabeth and still following her with Petitions She asked him at length when he would leave begging he made her this Answer when her Majesty would leave giving and not before We reade of one who begged of Archilaus King of Macedon as he was at Supper a cup of Gold the King being well acquainted with his begging humour commanded it to be given to another more worthy saying Thou art worthy to crave but not to receive but This man is worthy to receive though he doth not crave Thus by overburthening Friends with daily Suits we our selves may become burthens ere we be aware Propound not any thing then unto thy Friend unlesse it carry with it a probability of obteyning it engage your Friends in honest causes only make such motions as may beseem a Christian to graunt if you desire their hand to help If thou hast the face to desire any thing of thy Friend unjust he must have the heart to deny thee in what thou requirest of him should my Friend desire any thing of me which is at enmity with Reason and holds no correspondence with Religion I must take leave to answer with Pericles I cannot satisfie you Vsque ad aras the bounds and limits of the Altar will not permitt it Use 2 And if our Requests which we make to man must be Christian and modest much more ought our Requests to be such which we put up to Heaven When Abraham made suite for Sodome Gen. 18.23 24 25. how modestly and religiously did he behave himselfe Wilt thou destroy the Righteous with the wicked Peradventure there be fifty righteous within the City wilt thou not spare the place for fifties sake That be farr from thee to do after this manner that be farr from thee Shall not the Judge of all the earth do right He desires nothing of God but what might stand with righteousnesse and truth that God would not destroy the just with the unjust and make the case of both a like And how doth he gaine upon God by degrees he brings down Gods price from a greater to a lesser number from fifty to ten and there he stayes modestly and goes no lower which if he had who knowes whether God would not have come lower yet for the saving of Sodome It is very probable that he would for the Text saith He went not away till he had left communing with Abraham that is till Abraham had no more to say unto him Abraham had brought God down at six severall times so low that he is loath to seeme immodest in his suite yet it may be thought that the holy impudence which this Friend in our Parable had of which in due place God willing might have done well in Abrahams case for Sodome But the Requests we put up to God are far unlike to Abrahams Such things we ask as will not stand with the honour of God to give Should God condiscend to our desires he should deny himself and contradict his Truth There are some who would have God to forgive them their sinnes to give them Heaven and save their souls yet have no desire to leave sin not lead a new course of life They sweare and swill and plod on in wickednesse adding drunkennesse to thirst dealing herein as Lewis the 11th did with his leaden Crucifix which he used to weare in his hat which after he had committed any wickednesse or villany he would kisse and then to it againe as fâ—esh as he did before They run on into all excesse of Ryot then cry God mercy yet go on still in their wicked wayes Deut. 29.19 blessing themselves therein as we have it Deut. 29. Now God hath passed his word that he will not spare such but his wrath shall smoake against that man and all the Curses that are written in the book of God shall fall upon him should God hear thee and grant thee thy desire where were his Truth
betray us not to comfort us So Hanun's Servants mis-construed Davids kindnesse 2 Sam. 10. 2 Sam. 10. But in the neglect of this duty we rob our selves of much good for great benefit ariseth from Christian visitations hereby First Love is preserved united and mainteyned Secondly hereby the gifts that God hath betrusted us withall are communicated to the good of others Ferus on Mathew tells us that it was an ancient practise of Monks to meet together once in a week and acquaint each other with their temptations and with the meanes of resistance with the issue thereof Thirdly the gifts of each other are hereby sharpened as iron by iron and encreased as flower to flower which makes the sweeter posie Fourthly hereby we become more encouraged and emboldened in our Christian course as St. Paul was by some of the Bretheren that he mett with Acts 28.14 15. Acts 28.14 15. Let us then visit one another not so much with bagg and bottle to chatt and prattle but that one may be better'd by another with Christian Counsell It was the speech of Seneca that he seldome or never came into company but he departed worse then he came but whose fault was that either he chose not good company or made no good use of it It is a scandall that is cast upon Religion and the Professors of it that they are unneighbourly and unsociable God himself loves society he loves holy meetings he loves the Communion of Saints the houshold of Faith and his delight is to be with the Sons of men and well approves that the Sons of men should be one with another yet so that he may not be excluded but be esteemed one of our visitors in our meetings and looks that as he visits us we should visit him in his house and Ordinances where we may visit one another one day in leaven if we visit no where else and at no time else Psal 122.1 Psal 122.1 Againe take notice how that this Friend who came out of his way to visit his Friend caused this Friend thus visited by him to goe out of his dores at this time of Night to visit another Friend on his behalf that he might be the better enabled to manifest his friendly affection in the enterteynment of that Friend who came thus to visit him from which intercourse we may observe that Doct. Love amongst Friends is Reciprocall Courtesies passe interchangeably betwixt Friend and Friend If you observe it you shall find that for the most part wheresoever the obligation of Love and Friendship is mentioned in Scripture the condition is expressed that it be mutuall Be kindly affectioned one to another with brotherly Love saith the Apostle Rom. 12.10 so Gal. 5.13 In Love serve one another So in Hospitallity enterteyne one another Rom. 12.10 Gal. 5.13 1 Pet. 4.9 Gal. 6.2 Colos 3.13 Rom. 16.16 1 Thes 5.11 Jam. 5.16 2 Cor. 6.13 1 Pet. 4.9 In Compassion beare one anothers burthen Gal. 6.2 in Patience forbeare one another Colos 3.13 In Curtesy salute one another Rom. 16.16 In Christian Communication edifie one another 1 Thes 5.11 In Devotion pray one for another Jam. 5.16 Still St. Paul call for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompensing of the same Christian duty a reciprocallnesse it it as 2 Cor. 6 13. his heart was enlarged and their bowells should not be straitened And where true Friendship hath been it hath been alwayes thus as betwixt David and Jonathan 1 Sam. 18.4 2 Sam. 9.1 Jonathan shewes kindnesse to David and if David cannot shew the like to Jonathan he will do it to Mephibosheth for Jonathans sake So when Solomon and Hiram entered into a league of Friendship Hiram will accommodate Solomon with Cedars and Firr-Trees for the building of the house of the Lord and Solomon will re-accommodate Hiram with Wheate and Oyle for food 1 King 5.8.11 for his houshold 1 King 5.8.11 The Church of the Thessalonians was highly commended for this Reciprocation in Charity 1 Thes 3.6 2 Thes 1.3 so 1 Thes 3.6 you desire greatly to see us saith the Apostle as we also to see you Amongst the Heathens the like hath been found as betwixt Pylades and Orestes Damon and Pythias Scipio and Laelius and divers others before mentioned Quest But what meane we by this reciprocality must there be alwayes an equality in the returne like for like so much for so much c Resp That is not the meaning for many times one Friend may receive from another more curtesies and greater benefits then he is able in like kind or measure to repay either by reaâ—on of the great odds of the estare and condition of Friends Danaeus de amicit or else for the difference of their wealth and ability one may be very rich and the other poore one fortunate the other miserable one exiled and banished the other living at home in his native Country In these and such like cases no man can requite so amply and beneficially as he received yet he is to requite in as good a manner and measure as he is able as David did in requiting Jonathan So that still it is a truth notwithstanding this inequality Curtesies and favours amongst Friends are alwayes mutuall and enterchangeable albeit not alwayes alike and equall Reas The Love of Friendship cannot but be mutuall because as we have shewed the foundation of it is a similitude of manners and dispositions This similitude being a Relation cannot but be in both Two Spirits warmed with the same heate will easily solder together So two Lutes they say meeting in a pitch the one sounds when the other is struck Use 1 Many actions of unkindnesse are in these dayes wherein we live commenced against pretended Friends for their breach of Friendship this way Neighbour doth not only complaine of Neighbour but neerer Relations as Husbands of Wives and Wives of Husbands Parents of Children and Children of Parents Pastors of people and the People of their Pastors all say with the Apostle 2 Cor. 12.15 the more I love 2 Cor. 12.15 the lesse I am beloved much kindnesse I have shewed but none returned Gods Children have been much troubled at this Psal 35.12 13. Jer. 18.20 21. Omnia te advorsum speetantia nulla retrosum 2 Tim. 3.1 2. Use 2. as Psal 35.12 13. Jer. 18.20 21. Indeed it is Lyon-like not Love-like so to do but it wiâ—l be so so long as there is so much self-Love which like Charons Boate carryes all over the dismall Lake as they say but brings none back and so little Love of Friendship to be found in the world Use 2 I would it were otherwise but it cannot be expected that it should whilst iniquity doth abound amongst us Math. 24.12 and true Love waxeth cold Seneca aptly resembleth the mutuall and reciptocall duties of Friendship in giving and receiving benefits one from another to a game at Tennis where the Ball is tossed backward
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
clearing of the point First how God can be said to be abed Secondly whence it is that no Child can help when God is abed Of the first I hope there is none present that have so grosse and earthly conceit of God as to imagine that he was in Bed indeed for he is Vivens vidensque that ever-living and all-seeing God whose eyes are never closed according to that of David Behold he that keepeth Israel Psal 131.4 1 King 18.27 doth neither slumber nor sleep Psal 131.4 He is nor like Baal of whom Elias sometimes spake tauntingly to his Preists Cry aloud peradventure he sleepeth Eâ—as in Apoph Cic. and you must awake him rather what the Romane Orator spake pleasantly of Caninius his Consulship Vigilantissimum habuimus Consulem c never was there a more Vigilant Consul then Caninius who during all the time of his Consulship never took a nap for indeed his Consulship lasted but for a day it did set with the Sun that we may truly say of the Almighty And yet although he alwayes doth like himself yet he speaks like a man for the infirmity of our flesh and resembleth himself to one that is a bed and asleep when he puts himself into a sleepy posture as it were towards his people and is to them as a man asleep is to his Friend and that first in retiring and withdrawing himself from them for a time as a man that goes to sleep withdrawes himself from company and doth not appeare openly in the behalf of his Servants of this David complaines Psal 9.19 59.4 Psal 9.19 59.4 Secondly when he appeares to be as one that hath forgotten them A state of sleep is a state of forget fullnesse this David laments Psal 44.24 Wherefore hidest thou thy face Psal 44.24 and forgettest our Afflictions and Oppressions Awake ô Lord arise for our help verse 23.26 Thirdly verse 23.26 when he appeares to be unwilling to be disquieted and seemes to thrust us from him as this Friend which my Text speaks of did his Friend This David likewise bewailes Psal 44.23 Cast us not off for ever Psal 44.23 or thrust us not away as some read Indeed it is his mercy and Patience that casts him thus on his Bed Ainsworth Jun. and brings him as it were into a sleep and that for no other end but to awake us out of sleep as the Disciples did Math. 8.24 25. Math. 8.24 25. Next when God is thus abed no Child he hath can arise for our help All Creatures in Heaven and in Earth are but as the Reflex of the glasse which presently vanisheth upon the turning away of the face The whole Creation is but a broken Cisterne of it self and can hold nothing Jer. 2.13 As the Creatures speak of Wisdome The depth saith It is not in me The Sea saith It is not in me Job 28.14 So may they say of comfort and help Job 28.14 2 King 6.26 Psal 119.91 Thus said that King 2 King 6.26 27. And so will all Creatures say in Heaven and in Earth All are Gods Servants and at his command they stirr not till he gives the word As all Creatures have their being from God so they have their dependance on him Lopez de Gomara The Kings of Mexico when they are consecrated use to take this Oath I sweare that the Sun during my Life shall hold on his course and keep his wonted glory and brightnesse and the Clouds shall send down raine the Rivers shall run and the Earth bring forth fruite But the Lord hath a Negative voyce in all the Actions of the world and what things are necessary to the Creature and have a must be to the Creator they are free and have a may not be nay a must not be except he gives the word Use 1 It is a great folly then any to expect comfort from any Creature whilst the Creator hath hid away his face none of the houshold will be up when the Master is a Bed When God would not Answer Saul he runs to the Witch of Endor and sottishly wills her to rayse up Samuel who was at rest 1 Sam. 28.16 she raysed up the Devill in the likenesse of Samuel who cunningly resembles him both in habit and gesture and useth the very language of Samuel but what said he to him Wherefore hast thou disquieted me and wherefore dost thou ask of me seeing the Lord hath forsaken thee and is thine enemy Whilst God doth hide himself from us expect no Samuel to comfort us The Devill as soon in his likenesse If Gods eyes be shut no Childs eyes will be open to us If he do not first arise none of the Family neither in Heaven nor in Earth dare get up to open the Dore for us or give a comfortable answer to us Meanes indeed must be used but not trusted to God can work without meanes no meanes can availe without God 2 Chron. 16.12 Job 13.4 Aâ—l outward helps are vaine till he puts to His helping hand What good could Asa's Physitians do him when God was not up to blesse the meanes Adrians Physitians cast him away so farr were they from saving him Zerxes trusted to the multitude of men but they encumbered him Darius in his wealth but that sold him Rehoboam to his young Councellors but they lost him Caesar to his old Senators but they conspire against him Domitian in his guard but they betrayed him All outward aides are but Aegyptian reedes which being leaned upon do not only break under us and so deceive our trust but pierce into our hands and sides and so make a greater wound Use 2 We have tryed what wit can do what wealth can do what Pollicy can do what earthly power can do to succour us and yet we are not succoured helped delivered All the comfort which we hoped to have from the Creature yet sleeps Now try we another way Awaken God the Master of the house get him to arise and the Children will soon get up The Church cryes unto him three times with one breath Awake awake awake Isay 51.9 David often cryes out Awake Isay 51.9 Psal 9.19 35.23 44.23 Math. 8.25 Lord awake rise up Lord why sleepest thou Psal 9.19 35.23 44.23 and God rook it well at his hands Nor did our blessed Saviour take it ill from his Disciples that they awake him in a Tempest Math. 8.25 albeit it seemes by the Text that they did it very turbulently and irreverently their fear being great but their Faith small Nor will God take it ill at our hands if we call upon him to raise for our succour nay therefore he doth seem sometimes to sleep that he may be awaked by our outcryes Till this be done expect not any Saint nor Angell to come in for our succour If we take the wordes in another sense and understand by Children Gods Church and people his Saints and holy ones
Sheba of all the doubts she did reproofe who came to prove him with hard questions 1 King 10.1 2 Chron. 9.1 Colos 2 3. John 2.25 1 King 10.1 2. 2 Chron. 9.1 but the Son of man excells him for he was the Wisdome of the Father all the Treasures of wisdome and knowledge dwelt in him Colos 2 3. He knew what was in man John 2.25 which Solomon did not but was enforced to discover the inward affection by the outward action as in the deciding that controversie betwixt the two Mothers 1 King 3.24 25 26. 1 King 3.24 25 26. Use Be we directed then to whom to seek in all our scruples for satisfaction There is none that hath a care to know Gods will that doth read the word dilligently heare attentively but he shall have some doubt some objection some scruple or other to arise concerning what he heares or reades Nor did ever any proove good Scholler in any kind of Learning who was not a Questionist that had not some doubts to propound Now in such Cases to whom should we go but to this learned Casuist for resolution who will not be wanting nor is at any time without an answer in readinesse for us if we ask him humbly and sincerely Obj. But Christ is now ascended into Heaven and who can ascend up after him there to enquire of him Rom. 10.7 Rom. 10.7 Resp Nor is there any need of that for the word is nigh thee even in thy mouth and in thine heart Rom. 10.8 Two wayes he speaks unto us Inwardly and outwardly Sometimes Inwardly Rom. 10.8 by the immediate suggestion of the spirit but this is in extraordinary cases Outwardly ordinarily by the Scriptures and by his Ministers by both his Spirit speaks unto us It speaks evidently unto us in the Scriptures by it he resolves his Church no lesse then by an Oracle from Heaven all questions and controversyes in matters of Faith and substantialls of Religion must by them be decided and determined as the supreme Judge of all And for our further direction and resolution he hath given the knowledge of his word to his faithfull Ministers who draw all their light from the word and do thereby aske counsell at the mouth of God for us to whom we may resort and on whose Ministery we must depend which if we carefully and conscionably do we shall experimentally find that there is scarce any objection of moment that ariseth up in our hearts be it never so secret but some time or other it will be met withall and answered we shoot at adventures but God guides the Arrow as 1 King 22.34 So Austin 2 King 22.34 besides his purpose fell upon a discourse against the Manichees concluding from thence that God had some work to do that he was ignorant of and it fell out to be so for at that Sermon was one of the chiefest of the Manichees converted As for those marvellous discourses of some fram'd upon presumption of the Spirit 's help in private in judging or interpreting of difficult places of Scripture saith a very learned and judicious Divine Mr. Hales on 2 Pet. 3 16. pag. 25. I have oft wondered at For the spirit is a thing of darke and secret operation the manner of it none can descry As underminers are never seen till they have wrought their purpose so the Spirit is never perceived but by its effects The effects of the Spirit so farr as they concerne knowledge and instruction are not particular information for resolution in any doubtfull Case for this were plainly revelation but as the Angell which was sent to Cornelius informes him not but sends him to Peter to School so the Spirit teacheth not but stirrs in us a desire to learne Desire to learne makes us thirst after the meanes and pious sedulity and carefullnesse makes us watchfull in the choyce and dilligent in the Use of the meanes The promise to the Apostle of the spirit which should lead them into all Truth was made good to them by private and secret informing of their understandings with the knowledge of high and heavenly mysteryes which as yet had never entered into the conceit of man The same promise is made to us but fullfilled after another manner For what was written in their hearts by Revelation for our instruction have they written in their bookes To us for our information otherwise then out of these bookes the Spirit speaks not Thus far he To conclude the Point Remember what you read 1 King 1.13 1 King 1.13 There was a great contention betwixt Adoniah and Solomon who should reigne and there was great parts taking Priests were against Priests Captaines against Captaines and mighty men against mighty men Nathan in this Case adviseth Bathsheba to go to David himself and to know his pleasure in the businesse So in points of Faith and matters of Religion when Councell is against Councell Assembly against Assembly writer against writer Preacher against Preacher c let us fly unto the Scripture and put on the resolution of David Psal 85.8 Psal 85.8 I will heare what God the Lord will say in the businesse Yet one thing more from this I say wherewith our Saviour determines the Case It was Christ's usual Form of confirming Divine Truths Joh. 3 3 5. Isa 21.10 1 Ioh. 1.1 1 Cor. 11.23 Act. 28.23 No Prophet nor Apostle spake in their own names but delivered what they had heard and seen 1 Joh. 1.1 The Apostles preached nothing but either by immediate Commission from Christ 1 Cor. 11.23 or out of the Law and Prophets But our Blessed Saviour propoundeth his Doctrine in his own Name that he may be known to be the chief Doctor of the Church the Author and Fountain of all Heavenly Doctrine So that we may hence conclude That Doct. Christs I say his bare Word is confirmation sufficient No other Proof needs necessarily to be brought for confirmation of any Point of Doctrine Woman believe me saith Christ to that Samaritane Ioh. 4.21 Ioh. 14.11 Joh. 4.21 The like to his Disciples Joh. 14.11 Believe me Take my bare word without any further pawn or proof This honour he claimeth over the Consciences of men Math. 5.20 22 28 32 34. to over-rule their Assents against all Mists of Errour or Sophistical Glosses of false Teachers as appears Math. 5.20 22 28 32 34. Audistis and Audiistis this and that you have heard others say saith Christ to them that come to hear him but I say thus c. and that is your Rule to follow Reas He onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful and true Witness Rev. 1.5 3.14 1 Ioh. 5.7 1 Pet. 2.22 Rom. 3.4 1 Cor. 13.9 Iohn 14.6 Ioh. 1.1 Rev. 1.5 He bears Record with the Father and Spirit 1 Joh. 5.7 and they agree in one Testimony and Witness As Man there was no errour nor sinne in him 1 Pet. 2.22 which cannot be said of any
as one Friend may give another yet a Friend will be at length overcome by his Friend if not for Friendship sake yet through the importunity of his Friend to arise and give him what he needeth How much more will God who is a true Friend indeed and calls upon us to call on him and hath promised to hear us when we do call be prevailed with by us if we hold on our suits and give not over Shall a denying friend be overcome by importunity and not a promising God That were strange We begin with the Assertion that though last in my Text is first in order He will rise and give From the Letter of the Parable we may gather some profitable Observations First we may take notice thence that Doct. There is no want to a willing mind You heard before that he said he could not I shewed you then that it was because he would not and here you find it true for when he found a will unto it then there was no let at all he hath as many loaves for him as his need required Hereunto tends that Parable of Solomon Prov. 15.19 Prov. 15.19 The way of the sloathful is an hedge of Thorns but the way of the Righteous is made plain or is like unto a paved Causie Every thing to a sloathful man seems difficult and dangerous he is as unwilling to go about his business as a Traveller is to walk in a Path that is over-grown with Thorns and Brambles But it is otherwise with the Righteous who have a willing mind they go about their work readily and contentedly and albeit they meet with some Lets and Rubs in the discharge of the Duties of their Callings yet they go on with as much chearfulness as if their way were plain or paved and all such obstacles taken away and removed This is true both in Spirituals and Morals In Spiritual matters Thus David speaking of the Countrey Israelites who tendered their appearance before the Tabernacle of the Lord in Sion according to the Statute Exod. 37.17 Deut. 16.16 Exod. 37.17 Deut. 16.16 Psal 84.6 describes them by their resolute undergoing and enduring all the difficulties of the way Psal 84.6 They were to pass through a dry and barren Desert the Valley of Baca or of Mulberries the Greek saith the Vale of Teares a Valley very dry and destitute of water unless what flowed from their eyes with much weaâ—iness and faintness of body they did overcome that journey yet having a will unto it and a desire to undertake it they made this Valley a Well of refreshing they made account of that dry place as though they had Wells of Water and their willing minds afforded them many sweet and pleasant showres so that as in a paved way they went on chearfully from strength to strength encountering with patience all sense of weariness So that they felt no weariness not feebleness at all No Let no Rub in the way could discourage them in their journey their Will sweetned their hard and tedious Travail Many Examples might be brought for the further confirmation of the Point delivered I shall onely trouble you with some few in matters civil You shall find this true in the different carriage betwixt the Spyes who went to view the Land of Canaan Some of them thought it altogether impossible to overcome that people they had no heart to go up Briars and Thorns were in their way the people say they be strong that dwell in the Land and the Cities are walled and very great and there are Giants in it the Children of Anak are there Numb Numb 13.28 13.28 Others as Caleb and Joshua encourage the people Let us go up at once and possess it for we are well able to overcome it The way to them was a paved way it was no more then to go and see and conquer Those mighty men that the other spake of could not dant their spirits They are but as bread for us Numb 14.9 say they Numb 14.9 Therefore fear them not as if they should say We should make but a Breakfast of them consume them with great ease and feed upon their rich Provisions And this different carriage proceeded from a different spirit that was in them Numb 14.24 Chap. 14.24 The one had a free and willing spirit the other not and that enkindled the spirit of the one which quenched the other A second Example we have in David going to fight Goliah Could a man have more discouragements then he had partly from his Brethren and then from Saul and then from the potency of his Adversary 1 Sam. 17.28 Vers 33 41 42 43. Mark 2.4 1 Sam. 17. Yet his will and desire put him upon the service and he would try it with him In the New Testament we read Mark 2.4 of a Palsie man that was brought to Jesus to be healed but the Text sayes that there was no coming to the door of the house where Jesus was by reason of the press of people What do they in this case Why they uncover the Roof of the House and let him down bed and all into the Room where Christ was that was a plain and paved way to them who had a willing mind to have this poor man healed The Will is wonderfully active in affecting that which it is minded to do Another instance I commend unto you Luke 19.2 3. Luke 19.2 3. Zacheus is very desirous to see Christ as he passed through Jericho the place of his abode but he could not saith the Text for the press of the people and because he was little of stature and so could not see the face of Christ over the shoulders of the Croud his Will is not wanting being seconded by his wit to find out a way to remedy both He runs before the multitude and so frees himself from the press of people and climbes up into a Fig-tree and thereby supplies the others want of stature what might he think the people would say of him Zacheus climb a Tree like a Boy to see novelties But let them say what they would his Will sets him a work to employ both hands and seet No want to a willing mind Reas And indeed the Will is as Queen-Regent in the Soul it governs and rules all When it saith with the good Centurion to one Go it goes to the other Do this and it doth it It is an active thing it will sharpen Wit and sets it on devising and contriving It quickens Sense both in Seeing and in Hearing and employs Tongue Hand Feet all in effecting what it undertakes Obj. But the Will follows the Understanding you will say depends upon it there is nothing in the Will Nehil in voluntate quod non prius fuerat in Intellectu which was not in the Vnderstanding first How then doth it govern Resp The power of the Understanding over the Will is onely a regulating and directing it is no constraining or
Christ and John Math. 3.13 when Christ came to be baptized of him Math. 3.13 John was the Forerunner of Christ a Friend of the Bridegroom 's c. yet refused to admit him vers 14. he flatly forbad him albeit not out of disobedience but reverence yet faulty and erroneous and therein friendship was asleep for he might well know that Christ would not have made so tedious a journey to him or attempted any thing or required ought from him that was either unlawful or inconvenient Christ awakens him vers 15. Vers 15 Suffer now for so it behoveth us to fulfill all Righteousness Christ assents to that John said but yet shews cause why he should suffer it to be for present as if he should say It is not for thee to stand upon the excellency of my Person above thine now at this time when my Baptism is at hand thou art to yield to that I require of thee as that which my Father hath willed me to undergo and thou to do for it is fit for us to accomplish all the parts of God's Will and then saith the Text He suffered him here Friendship awaked is yielding Vers 7 One instance more I shall give you Joh. 13.6 and that is John 13.6 Our Saviour intending to leave an Example of Humility with his Disciples pours out Water into a Bason girds himself with a Towel and beginneth to wash the feet of his Disciples He cometh first to Peter out of modesty and reverence giveth him the Repulse and as the Baptist refused to wash Christ so Peter refuseth to be washed of Christ Lord dost thou wash my feet q. d. It shall not be Christ with great mildness makes him an answer vers 7. Thou dost not as yet understand the reason of this act of mine in due time thou shalt know the ground and reason thereof but yet Peter is not awakened he grows more peremptory ver 8. Vers 8 Thou shalt never wash my feet therefore offer it not nor use more words about it Upon this second denial our Saviour rounds him in the ear and tells him plainly That if he washed him not namely with his blond and by the sanctifying power of his Spirit which he represented by this washing he could have no part in him nor benefit by him This awaketh Peter indeed and now he yields to more then was required Lord not my feet onely c. Now for Application Use When thou comest to thy Friend with any honest motion Judg. 16.15 and it be denied conclude not against the friendship of thy friend as Dalilah did against Sampson How canst thou say that thou lovest me c. but think rather thy friend is not well awaked he doth not rightly understand thy case Do herein as Aristâ—ppus did who being asked by one What became now of the great friendship which had formerly been betwixt him and Estines answered It is asleep but I will go and waken it Be assured of this that friendship may sometimes be very drowsie and stands in need of quickning and being raised out of a drowsie fit it will upon better consideration give way to thy honest motion I shall relare a memorable story to this purpose of what happened betwixt John the Patriarch of Alexandria and Nicetas a friend of his and Senator of that City There was a difference betwixt them in the behalf of the Poor for whom the Patriarch pleaded very strongly many hours were spent to no purpose for Nicetas would not yield although strongly importutuned by that good Patriarch the day now growing towards an end they parted displeased each with other But the Patriarch remembring the Apostles Rule Ephes 5.26 that the Sun should not be suffered to go down upon our wrath sent again to the Senator Nicetas giving the messenger charge to say this onely Sol est in occasu Domine Sir the Sun is upon setting Upon the very delivery of which message there was such a sudden alteration wrought in Nicetas as that he hastens to the Patriarch his eyes running over with tears condescends to his request blames himself for his former backwardness and promiseth for ever after to hearken to him and be ordered by him Good men true friends may be in an errour but they will be willing to see it and upon the sight thereof to amend it and then they will say as David to Abigail when he was met by her 1 Sam. 25.32 and disswaded from his purpose and so awakened Blessed be the Lord that sent thee and blessed be thy Counsel and blessed be thou that hast kept me from blood 1 Sam. 25.32 So Blessed be thou for a wakening me out of my slumber for otherwise I had dealt unchristianly unfriendly c. As the Woman sometimes appealed from Philip to Philip from Philip sleeping to Philip waking so do thou in case that honest motions are denied appeal from thy friend to thy friend thy sleeping friend to thy waking friend and it may do Yet one thing more observe it is said he giveth him as many as he needed not what he craved Doct. In works of Charity and Mercy regard is to be had to our Brethrens necessities what they need we are to give rather then what they crave It is true respect is to be had to our own abilities in giving Luke 11.41 Give of such things as you have Luke 11.42 that is according to the Marginal Translation as you are able And such was the practice of the Primitive Disciples Act. 11.29 Act. 11.29 And so a man may give according to his place and rank and the dignity of his proper state And the Apostle appointing a Collection for the Saints enjoyneth every one to lay up in store as God hath prospered him 1 Cor. 16.1 1 Cor. 16.1 But this is not all for respect must be also had to the parties abilities to whom we give So Act. 2.45 They gave to every one as he had need Act. 2.45 First there must be a necessity or want Deut. 15.11 Isa 58.7 Luke 14.12 13 14. Rom. 12.13 2 Cor. 8.14 9.12 Communis et ordinaria Deut. 15.11 Gravis Deut. 28.48 Extrema Job 31.9 in a work of Charity Such onely as need are the proper Objects of our Bounty and Liberality Deut. 15.11 Isa 58.7 Luke 14.12 13 14. Rom. 12.13 2 Cor. 8.14 9.12 Now there is a three-fold want first ordinary and common such was the want of those Poor that God speaks of which always should be in Israel Secondly Great as Deut. 28.48 when there is a want of all things meat drink cloathing when a man draws breath yet he hath much ado to subsist Thirdly extream When a man hath not to preserve life but is in peril of death if relief comes not Of such Job speaks 31.9 One want or other a man must be in that we give unto Secondly as there must be a necessity and want so there must be some correspondence between
he slept to see what the servant will do when some advantage lyes before him were God alwayes up and did he discover himself in present execution of his Judgments on sinners the thousand part of that Villainy that is daily committed would not be acted Eccles 8.11 And yet God sees and observes Eccles 8.11 through his Eye-lids all the plots and projects all the wrongs and injuries that are offered to his people and although it do not presently appear to us that he did see yet the awakening cryes that his Children make in his ears shall raise him and then he will make it known that he was not so asleep but that he observed all that was plotted and contrived done and acted against them Hear how Christ concludes in that Parable of the poor widdow suing to an unjust Judge Luke 18. 6 7 8. Shall not God avenge his own elect whcih cry day and night unto him though he bear long with them Luke 18.6 7 8. and makes as if he saw not I tell you he will avenge them speedily their prayers will awaken him and when is he arose he will right them and relieve them against all their enemies that wrong and injure them When Noah was awake and knew what Cham had done he curst him for his paines and will God think you blesse you for your deeds Let this restrain you from your wicked wayes you that swear blaspheme reproach slaunder Gods eye sees you at least his Eye lids try you you play with God as Children that play at Blind man Buff do with their fellows and yet if these children perceive that he that they think blinded sees they break off their play he sees he sees say they I le play no more Oh! that you were as wise and would do this in time use 2 Now for the Godly a word or two to you Is God never so fast but being once awaked he is so ready to supply our wants and needs why then be not out of heart and hope under your greatest pressures Great are the miseries that the poor Church of Christ hath groaned under for divers years he is gracelesse senselesse that is not sensible thereof the stormes that we have met withall have bin more then ordinary great tempests we have bin in and yet are not over the Ship is yet full of water which causeth the hearts of experienced Fishermen such as Peter was who having bin used to see storms to cry out they perish All this while our Pilot is in the stern sleeping upon a pillow which causeth us to think hardly of him and to charge him with unkindnesse as if he cared not for us whether we sink or swimm Now what shall we do in this Case Let us with the Disciples run to God by Prayer and awake him they did it very turbulently irreverently as it seems for their fear was great yet Christ blamed them not for that but for their too much fear and too little faith Come then to the Throne of Grace desire God to awake and arise he is willing to be awaked by us and therefore seems to sleep that we may awake him God admitts his servants to this boldnesse with him Princes like it not Should a subject come to the Supreame and say Would your Highnesse or your Majesty would awake once and arise to do such or such a businesse for me or read my Petition would not the Prince conceive just indignation against such a Petition yet God is well pleased that we should thus come unto him and say Awake Lord come and help us If we thus come He will awak nothing sooner awakes a seeming sleepy God then Prayer as you have heard were our God a dead God an Idol God prayer could not do it as we see in the Priests of Baal but of our God we may say as Christ of Lazarus he is not dead but sleepeth onely and that seemingly There is a story goes of a poor man that served God faithfully and yet was cruelly opprest by a neighbouring Knight who took his goods from him and all that little that he had insomuch that he concluded that God was dead and forasmuch as he had formerly found God to be gracious to him albeit now as he thought he was forsaken by him he would make a solemn Funerall for him which when he went about an old man meets him with a Letter and desires him to deliver it into the hands of the oppressing Knight he did so and upon the reading of that Letter the Kt. was so convinced of the wrong done to that poor man that delivered him the Letter that immediately he confest his faults and restored again to him what he had injuriously taken from him which caused the poor injured wretch to forbear any funerall solemnity and to say Now I see that God may seem to sleep but he can never dye Comfort thy self then under thy heaviest afflictions never forsake thy Confidence in thy greatest streights when our faith begins to flag and hang the wing when our strength is gone and we have given up all for lost waken God by thy Prayer and then God will say Now I will arise Now I will be exalted now will I lift up my self Esay 33.10 Esay 33.10 Mans extreamest necessity is God's chiefest opportunity to do us good The Church of God in all ages hath found it true we have heretofore found it true and shall find it true and every Friend of God every believing soul may from his own experience confesse it to be true Let me close up this Use with that of David Psal 102.20 Psal 102.20 He looked down from the height of his Sanctuary from Heaven did the Lord behold the Earth To what purpose To hear the groaning of the Prisoner to loose them that are appointed to Death Thus might England say and so I hope God will give us cause one day to say if we do but awaken his old Love and Friendship to us by our Prayers And thus much Gods arising and giving Now it is further said of this Friend that he giveth as many as he needeth not so many as he craved as was from the Letter shewed whence we may take notice both of the wisdom and bounty of God towards his Friends Wisdome in giving what is needful Bounty in giving so liberally as many saith the Text as he needeth of both somewhat Doct. God in giving hath an eye upon the necessities of his servants He looks not so much upon what they ask as upon what they want and accordingly he makes supply See this first in Kinde secondly in Quality Sometimes he giveth the same thing that is craved and granteth the Requests of his servants in the same kind both for the Substance and Circumstance So he gave to Hannah a Son which she begged of him 1 Sam. 1.27 To Solomon Wisdome 1 Sam. 1.27 1 King 3.9.12 Psal 21.4 Exod. 13.21 1 King 3.9 12. to David Life Psal 21.4
this Case First lament and bewayle thy indisposednesse to the duty as Psal 119.25 v. 159. Secondly yield not to it but stirr up the gift of prayer that is in thee Isay 64.7 2 Tim. 1.6 Thirdly take unto you words Hos 14.2 Use the help of some good Forme Some think this to be a stinting of the Spirit and a pinnioning of the wings of the Dove But how is the Spirit limited in a set-Forme more then in singing one of Davids Psalmes or joyning with others in prayer which is required 1 Cor. 14.16 A good Horse-man may sometimes use the help of a block to save his stirrop 1 Cor. 14.16 Had not set Formes bin lawful God would not have prescribed them Numb 6.24 25 26.10.35 Luke 11.1 Math. 26.44 as he did under the Law nor Christ his Servants used them as they did under the Gospel Children learn to go first by a form before they go alone If some men had longer learned to pray by a set forme they would it is like have prayed better without them then they do Obj. 3 Yet there is one thing more that much troubleth the Godly in their prayers they cannot confine their thoughts and keep them to the point in hand they are wandering and roving so that they feare their prayers will not be regarded Attention is two-fold Resp Ames Cas Cons lib. 4 c. 14. Baldwin de Cas Consc lib. 2. c. 7. Cas 14. Actuall which is a constant and distinct attending to what we say or Virtuall when we proceed in the same disposition and desire of attending which we had in the beginning of our Prayers The former is most laudable but if the latter be not wanting our Prayers shall not be rejected Secondly wandering thoughts and distractions are of two sorts some arise through our own negligence and are voluntarily admitted these turne our prayers into Sin Others there are that arise not so much from our own neglect as from weaknesse and temptation of Sathan they break in upon us uninvited and are undergon with griefe these exclude not comfort Our devotions shall not be loft because of such deviations God is much delighted in our labour of Love Heb. 6.10 Heb. 6.10 that is in those dutyes which out of Love to him we performe with labour and striving Those prayers are not alwayes best pleasing to God wherein we please our selves best or which we performe wiâ—h most facility and attention The worst prayers that we make to our own sense speed often best and then we pray most happily when we arise most humbled Those prayers that we performe with mighty conflicts and oppositions are the most acceptable prayer God who puts all our Teares into his bottle all our sighs into his bosome all our words into his Register will also spread that sincerity that zeale with which thou entered'st into thy prayers over thy whole prayers and where thy zeale is too short Christ will spread his prayers over thine and say Give him Father that which he hath faithfully desired in my name and where he hath fayled through wanderings and negligences there Father forgive him though he hears not what he said Only be carefull to prevent these wanderings what may be First by fixing thy heart on God to whom thou speakest bring thy soul if it be possible to Davids temper Psal 57.7 Psal 57.7 my heart is fixed O Lord my heart is fixed I will sing and give prayse Give God the heart six it on him and the Will will command the thoughts Friends think of their Friends and cannot but think of them Secondly Keep your thoughts within compasse at other times suffer them not to roave about without check if they have got a custome of ranging they will not readily be called home when you would have them The wise mans heart is at his right hand saith Solomon Eccles 10.2 he hath it not to seek when he should use it about holy dudyes as the Fool hath Do in this Case as you use to do with your horse when you are to go a journey have him under bridle and suffer him not to run up and down the pastures wildly Dr. Preston The best way saith one to be rid of bad thoughts in thy prayers is not to entertain them out of thy prayers if at other times thou entertaynest them willingly they will be entertavned in thy prayers against thy will Thirdly bring a fervent and zealous Spirit with thee to Prayer 〈◊〉 the pot that is full of liquor in the heat of Summer is troubled and polluted with many flyes but if that liquor wâ—re hot and boyling those flyes would not be so busy about it Whilst our prayers are cold we are troubled with idle cogitations but if our mindes were inflamed with zeale it would abandon all those vanityes Fourthly be not long in Prayer Bald. Cas Cons lib. 1. c. 7. Cas 14. Aug. Epist 121. Cassian Instit lib. 2. c. 10. If you find your thoughts roaving the shorter we are the lesse apt to wander Religious Persons thinke it best saith Cassian that their prayers be short but frequent the one that praying to God we might continually be joyned unto him the other that by shortnesse we may avoid the Devills darts which he throweth especially at us when we are praying So Austin writeth of the Primitive Christians in Aegypt that they had their short but frequent prayers which he calls Ejaculations dart-like least their intention should relent with long continuance A short Prayer and much Spirit is better then a long Prayer and little Spirit Fifthly bewayle the loosnesse of thy nature to the God of Heaven and before thou endest desire God to pardon thy wanderings for Christ his sake and so though thou goest limping away from God as Jacob did yet be not discouraged thou shalt carry away the blessing Notwithstanding these scruples be not disheartened the bringing forth of a right prayer is like the bringing forth of a Child saith one in which there is much paine and anguish but after the birth joy And thus much of the difficulty of the duty in generall now to Particulars Aske and you shall have seek and you shall find c. Text. The Duty as you have heard is expressed by three Acts Aske Seeke Knock each Act hath a sutable promise annexed Aske and you shall have c each of which promises we will carry along with the duty to which it is made as they lye in the Text. Aske and you shall have The Duty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aske yee and this a work of the mouth Albeit words are not absolutely necessary in prayer as we have shewed in the former Doctrine yet if we can speak we are to take unto us words and use our tongues in the best manner that we can God expects that we should expresse our desires by word of mouth unto him Let that be the note Doct. Psal 81.10 Open thy mouth wide
Exod. 14.10 16. Psal 27.8 The Godly are in this respect called a Generation of seekers Psal 24.6 Thus the Spouse sought her beloved when she missed him Cant. 3.1 2 3. So did Mary Christ Luke 2.45 three dayes she spent in seeking before she found him So 2 Tim. 1.17 We read Exod. 14.10 16. that Moses cryed unto the Lord God blameth him for resting upon prayer with neglect of the meanes he should hold on his course and make way for Gods help as well as pray God wills him to go on and the Children of Israel to go on Gods help is not enough without our Endeaours So Exod. 17.19 Moses falls to prayer Exod. 17.19 but while he prayes Ioshua must out and fight in vain shall Moses be in the Hill if Ioshua be not in the Valley Jos 7.10 11. So Ios 7.10 11. Get thee up said God to praying Joshua wherefore lyest thou upon thy face Israel hath sinned go and search c. Jacob prayes to God for protection against his Brother Esau and yet he seconds his Prayers by his Endeavours sending Presents withall to pacifie his Brother's wrath Gen. 32.6 Prov. 2.3 3 5. Gen. 32.6 Thus we are directed Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voice for understanding There 's Prayer If thou seekest her as silver and searchest for her as hidden treasures There 's Endeavour c. Reas And indeed to pray and neglect the meanes for obtaining what we pray for is but a mockery of God a tempting of his Majesty He works ordinarily by meanes and expects that we should be ready Instruments to effect his will which to refuse cannot but displease him highly Math. 4.7 nor is it availeable Math. 4.7 Prv. 14.23 Prov. 14.23 In all Labour there is profit but the labour of the lips tendeth to penury Lip-labour is but lost labour bare begging is bootlesse Use Such then as second not their Prayers by their pious Endeavours cannot be excused yet many such there are which with the Carter that Isidorus mentions who when his Cart was overthrown would needs have his God Hercules to come down from Heaven and help him up with it but whilst he forbore to set his own shoulders to it his Cart lay still in the mire and so would have lien had not one who had more wit advised him to put his own shoulders to it and shove hard and then pray Joh. 6.34 35. Those we read of John 6.34 35. would fain have that heavenly bread which Christ told them of Lord evermore give us of that bread say they but they would not as Christ tells them take the paines to come to him for it Such desires are no better as Solomon tells us then the lustings of the sluggard Prov. 13.4 and such a desire slayes a man Prov. 13.4 Prov. 21.24 26. Prov. 21.25 26. that is it tends to his destruction for that he will not second his desires with his Labours and Endeavours your desires being idle are deadly and destructive to you as was his to him of whom I have read who being a great frequenter of Ale-houses and Taverns yea and worâ—e places yet durst never go out of his own dores without saying his prayers in the morning which being done he would say Now Devil do thy worst as if the Devil were charmed by that spell so that he durst do nothing to hurt him when yet he avoided not his Temptations but thrust himself upon them Many say they pâ—ay against such a lust c. and yet get not the victory but they add not the means which should second their Prayers so they may thank themselves Vse 2 Wherefore as David said to his Son Solomon Arise and be doing and the Lord God be with thee so let me say to you 1 Chron. 21.16 Arise and be seeking The Lord will be with you whilst you are with him Whilst you are with him in seeking with fervent Affections and hearty endeavours he will be with you in blessing your labours he stands at our right hand to save us as David shews Psal 16.8 109 31. Now the right hand you know Psal 16.8 109.31 is the working hand he stands there to blesse us and prosper our labours but he stands not at our left hand to succour us in our idlenesse Ora Labora was an Emperor's Motto So it is the Christians Pray Pray Pray said that Martyr so to that add Work Work Work Pray and Work Work and Pray Exod. 28.14 Esay 65.1 Rom. 8.26 let these be like the Bells and Pomegranates about Aaron's robes God infuseth his First grace into thee meerly as a Giver that is found of them that sought him not but his subsequent Graces as a Helper therefore we call them Auxiliant graces Helping graces and we alwayes receive them when we endeavour to make use of his former grace I cannot look for his help unlesse I endeavour withall to help my self Help always presumes an endeavour and co-operation in him that is helped Now the spirit is said to help our infirmities Rom. 8.26 By the grace of Prayer it will help us and by our godly endeavours we must help it I put God to more and his spirit to more then he hath promised if I do nothing towards the obtaining of mercies promised and recovery of my losses if I seek not Remember what paines Saul took in seeking after his Fathers Asses which were lost 1 Sam. 9.24 1 Sam. 2 9.4 Is it not a shame for us that we take no more paines in seeking after a lost Heaven a lost soul Let this quicken us in our Endeavours Some Objections we meet with made against this Doctrine Obj. The promise is made to the Prayer of faith may some say Math. 21 22. If then I believe that I shall be heard Math. 21.22 it is enough though I use no more endeavour Resp The promise is If we pray in Faith we shall be heard but that Prayer is not made in Faith thas neglects the meanes that God requires to be used but it is the Prayer of Presumption God hath so coupled the end and the meanes as that without using the meanes when the meanes may be had the end cannot be attained Acts 27.30 Acts 27.30 Except these abide in the Ship ye cannot be saved said Paul to the Centurion Why might some say God hath told you that there shall not any mans life be lost and you say that you believe God vers 25. what need we then to let these men from going out Yes God must be trusted but not tempted by neglect of due means which God doth ordinarily work by had these gone away they should have wanted hands to bring the Ship nearer to the Land A groundlesse warrant hath that man for his Assurance to be heard in Prayer that neglects the means which God hath prescribed to be used Obj. But as we have heard before Prayer is the best
means that can be used in our distresses what need more endeavours Resp But it was not said before that Prayer is the onely meanes as if all other were excluded It is but a part of the meanes albeit it be the best part and principally to be used A Physitian puts many Ingredients into his Physick and yet there is one Principall Ingredient amongst the rest which he highly esteemes and makes account that it will effect the Cure so in this Case other meanes that God offers must be used for the effecting of what we pray for Acts 27.30 1 Cor. 3.7 Psal 127.1 2. Phil. 4.6 7. but it is Prayer that sanctifies these meanes and blesseth all unto us 1 Cor. 3.7 Psal 1 27.12 Phil. 4.6 7 Obj. But in joyning our Endeavours with our Prayers we seem not to put that confidence in God as we do when we trust him onely with the effecting of that we desire of him Resp The more Confidence that we have in God the more carefull we should be to use the meanes which he hath prescribed and appointed for us to use Dr. Preston 〈◊〉 Prayer A Physitian prescribes us such a course of Physick to be used such a diet to be followed c. Now if I do put my Life into such a Physitians hands and trust to his skill I shall be very carefull to observe his Rules and follow his Prescriptions so is it in this Case Obj. But meanes may be wanting Is it to any purpose then to fall a praying We must be neither further off Resp Acts 12.10 nor nearer the meanes then befits us You read Acts 12.10 that when the Angel brought St. Peter out of Prison the Iron gate opened of its own accord there was no man there to open it Gods finger shall do it but when he came to the house of Mary the Mother of John he was fain to stand before the door and knock Vers 13. vers 13. We may think it strange that Iron should give way and wood make opposition but God would not shew his finger where mans hand was to be used If we have the meanes we are to use them because it pleaseth God to work by them as the ordinary Instrument for the effecting of his promises Psal 127.1 2 42 6. Deut. 8.3 yet we may not trust in them nor to them Psal 127.1 2 42 6. Deut. 8.3 So look we on the meanes as knowing they are but meanes the blessing comes from God which by Prayer we crave and God to shew himself chief 2 Chron. 14.11 can and oftentimes doth work without meanes as 1 Chron. 14.11 and against means suspending the power and operation of naturall causes as when the fire burnt not the water drowned not the Rock gave water and the Iron swam So that God hath not tyed himself to the meanes and use of them If the meanes be withheld his power is not Pray still and leave the successe to God And so we have done with the second Act required in my Text Seek The promise made to it follows Doct. And you shall find Thence we inferr that Amos 5.4 6. Such as seek faithfully shall find infallibly Amos 5.4 6. Seek you me and you shall live saith God So the promise runs through the whole Scripture Deut. 4.29 Thou shalt seek the Lord thy God Deut. 4.29 and find him And Jer. 29.13 Ye shall seek me and find me when ye shall seek me with all your hearts Jer. 29.13 2 Chron. 15.2 So 2 Chron. 15.2 If you seek him he will be found of you And the whole house of Iudah found it to be so for when they sought him with their whole desire he was found of them Vers 15. 2 Chron. 15.15 According to the word of the Prophet this David assured his Son Solomon of if thou seek him he will be found of thee 1 Chron. 28.9 Psal 34.4 Cant. 3.4 Lament 3.25 Math. 13.44 Luke 15.9 Esay 45.19 Esay 8.19 1 Chron. 28.9 he had himself found it experimentally true Psal 34.4 I sought the Lord and he heard me and delivered me from all my feares So more beside David Cant. 3.4 Lament 3.25 Math. 13.44 45. Luke 15.9 And this God hath not spoken in secret in a dark place of the earth saith the Prophet Esay 45.19 as did the Prophets of the Heathen Gods who spake uncertainly and obscurely out of dark denns Esay 8.19 but the Lord speakes righteousnesse and declares things that are right goodnesse and truth concurr in him goodnesse in inviting us to seek him as willing to be found and truth in not deceiving and frustrating of our hopes when we do come unto him and seek him Reas Should not God be found of those who seek him truly he should withstand his own glory in losing the praise of his truth which is the main end of all his mercy They that seek after the Lord shall praise him Psal 22.26 saith David Psal 22.26 How praise him Namely in acknowledging him true in all his promises and plentiful in his mercy nor will the Lord so far dishearten and discourage his servants as to suffer them to lose their labour their paines in seeking but he will uphold them in that duty Who would use the meanes depend upon the promise c. if there were no hope of finding what they seek for Psal 10 18. Psal 9.10.18 The Poor shall not alwayes be forgotten the hope of the afflicted shall not perish for ever Prov. 10.28 So Prov. 10.28 The hope of the righteous shall be gladnesse they shall have Comfort in seeking Hope and joy in hoping good successe in which successe is happinesse Obj. But there are many who have sought Hos 5.6 Rom. 11.7 Heb. 12.17 Luke 13.24 and yet not sound So Israel Hos 5.6 They shall go with their Flocks and Heards to seek the Lord but they shall not find him and Rom. 11.7 Israel hath not obtained what it seeketh Of Esau it is said that he sought carefully with teares for the blessing yet found no place for Repentance Heb. 12.17 And many shall seek to enter in but shall not be able Luke 13.24 Indeed all Adams sons are a Generation of Seekers but all are not happy in finding what they seek but you must know that there is a twofold seeking one right and true when all due Circumstances are observed therein that failes not And there is another kind of seeking which is unsound and Hypocriticall no mervaile if that be unsuccessfull It is the former kind of seeking that we speak of a true and faithfull seeking and the infallibility of finding attends upon that He that seeketh Quae oportet quomodo oportet cannot misse finding what he seeks for Some there are that seek what they should not seek but rather shun He that bids us seek saith likewise Seek not Amos Amos 5.5 5.5 Seek not Bethel nor enter into Gilgal go not up to the
nor Christ for Christs sake So Hos 7.14 Ioh. 6.26 searcely is Iesus sought for Iesus saith Austin Propter te Domine propter te was his Motto so must we seek him as not any other thing as it were him not any other thing besides him nor any other thing before him saith Bernard Some Seek Prov. 2.4 Luke 15.9 Dominus quaerendus est sicut diligendus Hug. Card. Esay 26.9 but not fervently and earnestly they Seek not as for silver Prov. 2.4 not as the woman did for her lost groat Luke 15. as God is to be loved so must he be sought with all our heart with all our soul c. So Esay 26.9 Mary at the Sepulchre was so intent that she minded not the Gardiner Lastly Some Seek not constantly and perseveringly Seek the Lord and his strength Psal 105.4 Luke 2.46 2 Tim. 1.17 seek his face evermore saith David Psal 105.4 Ioseph and Mary continued three dayes Seeking So Onesiphorus sought Paul till he found him out 2 Tim. 1.17 All such seek and misse because they seek amisse And so much for Answer to the Objection Use 1 If then at any time we Seek and find not impute the failing unto your selves and not to God for he never said in vain to any of the house of Iacob Esay 45.19 Psal 9.10 Seek you me Esay 45.19 He never forsaketh them that seek him saith David Psal 19.10 and he will not begin now Vse 2 Wherefore be we encouraged to set our hearts to seek the Lord aright 1 Chron. 22.19 1 Chron. 22.19 Seek what you should Seek Seek where you should Seek Seek when you should Seek Seek as you ought to Seek and rest assured that your labour shall not be in vain 1 Cor. 15.58 you shall find In Seeking for earthly things at mans hands we often faile but if we Seek the best at Gods hands we alwayes Speed We may go to the Physitian and Seek health but meet with Death we may go to the Lawyer and Seek for Law and Justice and meet with Injustice and Oppression we may Seek to Friends for kindnesse and favour and finde enmity and hatred from them All that Seek to men speed not though their requests be never so just and honest as we find Luke 18.1 But whom did God ever send away with a sad heart that sought him sincerely Suetonius reports of Titus that he was wont to say that none should go away from speaking with a Prince with a sad heart God likes it not that we should go from him with a dejected spirit it is our own fault if we do Ezra 8.22 Lament 3.23 Psal 34.10 Psal 9.10 Amos 5.6 The hand of the Lord is with them for good who seek him Ezra 8.22 He will be good to that soul Lament 3.23 They shall want no good thing Psal 34.10 Never be forgotten Psal 9.10 But they shall live for ever Amos 5.6 To conclude with that of Berward It is more easy for Heaven and Earth to passe away than that he who so seeketh as he should should not find that so asketh should not receive that so knocketh should not have it opened to him And that is the last branch I am to speak of Text. Knock and it shall be opened unto you And here as in the former we have the thing enjoyned Knock. And the promise made It shall be opened unto you we begin with the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornibus ferio à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knock ye A term that imports more vehemency then either of the former It is a Metaphor taken from the Oxe or some other strong necked beast which runneth with the Horne against any thing with force and violence and gives a great blow unto it Such a holy kind of violence must be offered at the gate of Heaven by our prayers if we would have it opened unto us bare asking is not enough Seeking not sufficient unlesse we so ask so seek as that we Knock withall in our asking and seeking Something is implyed in this term as well as imported that implyed is that Doct. Heaven hath a Door A Door or gate we know is properly that whereby an enterance is made into some house City or other place and serves to let in some and keep out others Thus Metaphorically Heaven is said to have a door or gate Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Acts 10.11 Revel 4.1 19.11 Acts 7.56 Luk. 13 25.2â— Math. 25 1â— Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Which gates are not literally to be understood but Mystically pro modo intrandi for the manner of Entrance that door those gates are those passages whereby we enter and are admitted This Door doth sometimes open to let in some and is kept shut against others St. Peter saw them open in a vision Acts 10.11 So did St. Iohn Revel 4.1 191.11 St. Steven saw them open visibly and sensibly Acts 7.56 And as it opens so it shuts Luke 13.25 28. Math. 25.10 It keeps out as well as le ts in And it is a large two leaff'd Door Revel 3.8 Per portam Ecclesiae intramus ad portam Paradisi Aug. Serm. de temp 136. 2 Pet. 1.11 the one leaf of it is Grace the Grace of Regeneration and Adoption by this we make our first entrance into Heaven and that in this Life sealed and confirmed unto us in our Baptism which is the Sacrament of our Admission into the visible Church the Suburbs of Heaven and the more we abound in grace the more abundantly do we enter 2 Pet. 1.11 The other Leaffe of this Door is Glory Math. 25. Math. 25.10 No passage to Glory but by Grace and into it our souls shall enter at the day of Death Luke 16.22 23 43. Luke 16.22 23 43. And at the day of Judgment we shall be admitted both in body and soul to enter in with Christ Colos 3.4 Thes 4.17 and Reign with him in Glory Colos 3.4 1 Thes 4.17 Reas The ground of this is laid down Heb. 10.19 20. The High Priest entred into the Holy of Holies Heb. 10.19 20. with the blood of Beasts Now we have free entrance into Heaven it self which is the Truth and Substance of that shaddow through the precious blood of Iesus Christ He is that new and ever living way ordained and consecrated for our only passage into glory Man by his transgression was not onely excluded the Earthly Paradise but the Heavenly Heaven was by it fast shut against him and Hell set wide open for him but God in mercy pittying mans misery â—ent his Son to satisfie his Justice for mans disobedience Sanguis Christi clavis Paradisi Hier. and by satisfying and obeying in our behalf to open Heaven again for us which he did exactly so
Tim. 4.8 1 Tim. 4.8 In both God hath engaged himself unto us but after a different manner Concerning things belonging to this Life God hath engaged himself unto us yet not absolutely but first with limitation to expediency so farr as they may advance our spirituall good so thought Agur Pro. 30.8 Math. 10.30 Psal 89.31 32. Pro. 30.8 Secondly with Reservation of power to the Promiser either to try our graces Math. 10.30 or to chasten us for our particular delinquencies Psal 89.31 32. or to pay either in kind or something equivalent to pay either money or mony 's worth Concerning Spiritual Blessings belonging to a better life he hath engaged himself yet farther in a higher degree Absolutely say some but then we must distinguish concerning Spiritual blessings so far as in this life vouchsafed Some Promises are of Grace Others are to Grace Those Promises that are made of Grace are such as qualifie a man for the service of God and in exercise wherof Gods service stands such as Faith Hope Charity c. These are absolutely promised to the Vessels of Mercy But the Question is de modo of the manner And here we must again consider them as before As they are means without which Salvation cannot ordinarily be had Dr. Jenison his Tract on Joh. 13.17 p. 23. Or as they are ends and other effects of gifts and graces of God which are more remotely the means of Salvation as the preaching of the Gospel by which these Graces are wrought in us As they are absolutely necessary to Salvation they are absolutely promised but as they are the ends and effects which God works by the preaching of the Gospel sent and preached they are not promised absolutely but upon condition Joh. 17.27 Rom. 10.17 that we attend on those means by which these graces must be wrought in us Joh. 17.27 Rom. 10.17 Secondly in these gifts and graces absolutely necessary to Salvation we are to consider two things First Essentiam Secondly Gradum Concerning the Essence of them the Promise is absolute to the Elect but not promised to give to all alâ—ke degree and measure Nor to any perfection in this life as Faith without doubting c. There are other Promises made to Grace which is the recompence of our service As to him that hath to him it shall be given Math. 12.13 25.27 Gal. 6.16 Rom. 14.17 2 Cor. 12.7 of this sort is Peace of Conscience full Assurance joy of the Holy Ghost Gal. 6.16 Rom. 14.17 These are not absolutely promised but with limitations to expediencie according to the divers tempers of mens inclinations that none may be puffed up 2 Cor. 12.7 nor any too much dejected cast down that are of a more tender disposition Secondly with power reserved to chasten scandalous sins of his Children as in David Psal 51. 88.15 16. Psal 51. 88.15 16. and with Liberty to make good by way of exchange as Fear and Humility c. or peace and comfort Thus learn to understand the Promises rig tly In the next place learn how to entertain and with what assurance to expect them and that is with a confident and obedient heart Confident because he is faithful and true that hath promised yea he hath bound himself by two immutable things Heb. 6.18 wherein it is impossible that he should lie Heb. 6.18 his Word is assurance enough but to that he hath added his Oath not of any necessity in regard of the weakness of the truth of his Promise but out of superaboundant good-will to have us assured and have that way consolation so that we shall be inexcusable if we doubt of the fulfilling of them Secondly as with a confident so with an obedient heart observing and performing the Conditions which we have covenanted otherwise we may well fear lest a Promise being left us through disobedience and unbelief we shall come short of it Heb. 4 1. Heb. 4.1 For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Text. Vers 10. The former Promise of Audience is here further amplified from the large extent of the grant it reacheth to every one that asketh seeketh knocketh in the right manner as hath been before shewed and the truth hereof is confirmed from Experience It is a known case when was it otherwise Did ever any seek to God by faithful prayer be they of what Sex Calling or Condition of Life soever that have not sped Wherefore doubt not but you shall speed as others have done if you ask c. And here by the way take notice how our Blessed Saviour albeit he had spoken very fully and comfortably to the Point before yet he fetcheth it about again and repeats the same thing that before he had said with some little variation of words It must be granted then That Doct. The Gemination Reduplication or Repetition of Divine Truths is useful and warrantable It is warrantable Act. 13.42 17.9 Math. 5.2 compared with Luke 6.20 Luke 6.20 Phil. 3.1 2 Pet. 1.12 13. in Preaching Act. 13.42 17.9 Three Sabbath dayes together the Apostle handled one and the same Doctrine so Math. 5.2 compared with Luke 6.20 Our Saviour himself made twice use of the same Sermon-Notes It is warrantable in Writing as well as in Preaching Phil. 3.1 2 Pet. 1 12 13. It is warrantable in Praying Psal 80.3 7 19. Psal 80.3 7 19. Psal 115.1 Psal 38.5 David's Psalms are full of Rhetorâ—cal Repetitions sometimes the same words are repeated together immediately in the same sentence So Psal 115.1 Not unto us O Lord not unto us Sometimes the same words wherewith a sentence is ended Psal 135.19 20. begins the next as Psal 38.5 Sing unto the Lord with the Harp with the Harp and the voyce of a Psalm Sometimes the same words are repeated in the beginning of several Sentences Bless the Lord O house of Israel c. Psal 135.19 20. Sometimes the same words are repeated in the end ef severall sentences as Psal 136. His mercy endureth for ever Psal 136.1 to the end Psal 81.9 Psal 47.6 Sometimes the same words are repeated in the beginning and in the end Psal 8. â— 9. Sometimes the same words are repeated in the beginning midst and end Psal 47.6 Sing praises to our God sing praises sing praises to our King sing praises And yet in none of theâ—e places are they used idely or superfluously Obj. But Scripture condemns Tautologizing Math. 6.7 Resp Indeed the labour of the Lip without the Heart Math. 6.7 Luke 18.38 39. Math. 26.44 is condemned but all Repetitions are not superfluous Tautologies There are Repetitions that are not vain in prayers and praises Luke 18.38 39. Math. 26.44 They have respect sometimes to the matter urged or Point that is spoken of and sometimes they respect the Persons either speaking or spoken unto As they concern the Point repeated and pressed so
cast upon thee and me blessings not onely undeserved but undesired and been better to us then our prayers than his promises than our hopes Psal 40.5 may we not truly say with David Psal 40.5 Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbred Yet consider I beseech you as you are able the marvailous goodness and bounty of the Lord towards each particular Soul of us Can we cast our eyes any ways but we see bounty What is our Body compounded of but of blessings What our Houses Barns Shops full of but of God's bounty The Cup runs over which he hath put into our hands from him we have Life Health soundness of Limbs and Senses Food Rayment Deliverance c. And for Spiritual mercies what tongue is able to reach them in his giving of his Son to dye for us Tertul. following us with the means to reclaim us continuing his grace and goodness to us Now what doth all this do Surely it emboldens us to continue in sin so that as one saith God loseth much of his credit with us by his liberality and bounty yea Rom. 2. â— we despise it and turn his Grace into wantonness when it should lead us to true Repentance Should a Servant reason thus from his Masters bounty He hath dealt thus and thus with me raised me from nothing to this estate wherein now I am therefore I care not for pleasing him c. Would we not cry shame of such a one and deem him a very Miscreant And yet how frequent are such reasonings Oh bewail this lament it humble your Souls for it and do no more so wickedly but for the future look forward Use 2 Seeing God is so liberal and bountiful it calls upon us for sundry Duties First see that you make an ingenuous acknowledgment thereof and be affected with it to his praiâ—e Psal 106.1 107.1 111.1 2. Psal 106.1 107.1 111.1 2. In many places David doth urge this Use vehemently We use to extol bountiful persons to the Skies but God's bounty far excels First being the Spring-head man is bountiful but by Participation as Heat is in the Water Light in the Air in man Liberality is a Quality but a Nature in God Whence it is that God is never weary of his Bounty but man is quickly tired in any act of Charity or Liberality Secondly in measure there is difference the Creature proves but as a dry brook or Cistern but God is a full Sea never to be drawn dry man's hand is closed or but one open at a time but God's Hand is extensum or expansum no man can do so much with both hands as God with one yet both God's hands are giving Prov. 3.16 Prov. 3.16 Thirdly in the Object Man's Bounty extends but to a few now to one then to another they cannot give to all but God's Liberality extends to all his Creatures yea to his very enemies Fourthly in extent man's Bounty is but in a few things he may supply out want of money but not health if health yet not peace of Conscience but God blesseth us in all manner of blessings Fifthly nor can man give so effectually as God doth for they cannot make us to enjoy what they give but God gives us all things to enjoy he gives comfort with the Creature and strength to it to serve our turns too so that his Bounty exceeds And therefore our Tongues ought to run over in speaking of his praises therein we cannot Hyperbolize we cannot exceed Secondly Take heed of abusing God's Bounty see that it lead you to Repentance Rom. 2.4 5. Reason as Joseph did Gen. 39.8 9. Rom. 2.4 5. Gen. 39.8 9. My Master hath dealt thus kindly with me committed all things to my trust advanced me to highest dignity giving me command and rule over all his Familie how can I then commit this great wickedness and sin against God God hath done thus and thus for me shall I offend him Surely a gracious heart will thus reason Thirdly be ambitious of the service of God who is so liberal and bountiful every one desires to serve a liberal Master they conceive their gifts will be more then their earnings No service like God's Can the Son of Issai give you Gardens and Vineyards said Saul to his Courtiers so may I say of the service of the World Flesh or Devil these make large Offers as the Devil did to Christ Math. 4. Munera magna quidem praebet sed praebet in hamo he puts forth large Baits but he hides damnable Hooks in them And call you that Bounty Fourthâ—y frequently resort unto him by Prayer seeing he is so liberal It was the Answer of a great Courtier to Qu. Elizabeth who asked him when he would leave begging When your Majesty said he leaves giving The gates of bountiful personâ— never want Supplicants and shall the gate of Heaven Grace sometimes seems over-modest through Conscience of unthankfulness and unworthiness Say not Were I as Abraham David c. then God wouâ—d hear me and I might boldly ask but I am an unworthy Creature full of infirmities this discourageth me c. But let not that there is in our good God a seâ—f-propension to deal bountifully with us and the oftner Suitors come to him the better welcome Fifthly like good Children see that you tread in the steps of your Heavenly Father and as you taste of God's bounty so let others taste of yours Isa 32.8 Isa 32.8 The liberal man deviseth liberal things and by liberal things shall stand He is a gâ—eat Deviâ—er or Projector he considers wiâ—h himself what liberal things are to be done and upon thiâ— determines and concludes that he will do it and then really and actually doth it He casts about with himself where he may do a noble action where he may place a benefit how he may do goâ—d â—ither to the Pubâ—ique or else to private persons and accordingly doth it Thâ—s to communicate that good we have to otâ—ers is â—iberality and in nothing can a man be so like God as in this saith Nazâ—anzen but then we must be careful that our liberality be made up of true matter and true form else we are not like God in it he gives of his own so must we otherwise the Receiver is but a Receiver of stollen goods Math. 12.43 He gives largely so must we which may be done in a peny as well as in a pound Mark 12.43 He gives freely without any hope of requital so should we If we give that we may receive again it is not Liberality rightly performed but a Bargain well made If we thus give thus communicate that we have be it little be it much we are like God and tread in his steps and by liberal things we
shall stand that is prosper multiply and be established the better for it 2 Cor. 9.8 9 10. 2 Cor. 9.8 9 10. Sixthly and lastly in our obedience to God let us measure the same measure to him that we have from him The Lord gives to us not onely beyond our deserts but beyond our desires above that which we are able to ask or think Ephes 3.20 Ephes 3.20 and shall we deal illiberally and pinchingly with him It is true that we can do nothing but what is our duty and what God hath required of us but yet we ought to be so affected towards God as that rather then we would do less if it were possible we would do more as our Saviour saith in another case so may we say in this Math. 6.40 Math. 6.40 If he require thy Coat be content he should have thy Cloak also if he require thee to go one mile go for him two if he require Prayer twice a day pray thrice rather then fail But of this we have before spoken This Universal Proposition he proves from Experience as if Christ should say It is a known case common experience makes it good that God is good to all that seek unto him and call upon him All that ever asked him have obtained all that ever sought have found all that ever knocked have had it opened unto them Search the Scriptures look back to former times and instance if if you can in any one that hath asked sought knocked and hath not sped if he sought as he ought and in whom there was not some lawful impediment by which he made himself unworthy of receiving for with that double limitation is this Universal Grant Jansen Concord Evang. c. 43. or general Rule to be understood In that our Saviour by this Argument confirms the Doctrine he had taught Observe Doct. Arguments drawn from Experience are strong confirmations of Faith and good ground of hope for the future Experience is that Knowledge which a man gâ—ts of any thing by Proof and Tryal and it is two-fold First such as our selves have had of which Moses speaks Deut. 1.29 31. Secondly Deut. 1.29 31. of such things as we have observed other men to have and that is a ground of hope in applying their examples and successes to our own encouragement as Deut. 3.21 Deut. 3.21 From Experience either way we may ground our Hope and Confidence and strongly reason from what God hath done to what he will do Upon no Premises doth and Conclusion follow more Logically or more undeniably then upon this nothing more ordinary in Scripture then thus to Reason so did the Wife of Manoah argue it out with her Husband Judg. 13.23 Judg. 13.23 If the Lord were pleased to kill us he would not have received a Burnt-offering and a Meat offering at our hands neither would he have shewed us all these things nor would as at this time have shewed us such things as these David 1 Sam. 17.37 from his youth had learned this Divine Art of Argumentation 1 Sam. 17.37 The Lord that delivered me out of the paw of the Lion Psal 3.4 5. 6.9 23. the whole and out of the paw of the Bear he will delivere me out of the hand of this Philistine and in the whole course of his life he had made use of it Psal 3.4 5. 6.9 Psal 23. from v. 1. to the end The like Reasoning used St. Paul 2 Cor. 1.10 he often made use of the same Medium as 2 Cor. 1.10 Who delivered us from so great a death and will deliver us A great death it was that he with others was delivered from All death in it self is of one size but the wages of Death and the dangers of Death are of different dimensions they gave themselves up for dead men their dangers seemed to be inevitable but God hath delivered us saith he and doth deliver us Well 〈◊〉 what of that Thence he infers and we trust that he will yet deliver us He turns that experience into confidence and makes it a ground of hope for the future 2 Tim. 4.17 18. The like we have 2 Tim. 4.17 18. He was delivered from the rage of that cruel Tyrant Nero and concludes thereupon that God shall deliver him from every evil work that is of evil men conspiring against him before the time that he had finished his course Rom. 5.4 And thus the same Apostle makes Experience the Nurâ—e of Hope Tribulation worketh Patience and Patience Experience and Experiâ—â—ce Hope Rom. 5.4 Reas 1 God is still the same without changing or alteration his nature and condition is ever to be gracious Heb. 13.8 Jam. 1.17 Numb 23.19 Joh. 13.1 2 Sam. 23.5 his Power and Will are never weakned his Truth and Promise shall abide forever Whom he once loveth he loveth to the end his Covenant remains the same and his Children are as dear to him as ever Reas 2 Again Experience is gotten by Sense and that easily errs not in its proper object whereas the Discourse of Reason is subject to err in discoursing and concluding of things Hence it is that Experimental Knowledge is preferred to Intellectual that without this profiteth a Christian nothing Experimental Knowâ—edge is all in all It sealeth Intellectual that it is true Philosophie teacheth me that fire will burn but if I put my finger into it the truth is infallible for that I have felt what I have heard Hence aâ—ose our English Proverb that seeing is believing This was verified in Thomas when he put his fingers into the wounds of Christ Joh. 20.25 26. Joh. 20.25 26. Obj. But this Thomas was reproved for and they pronounced Blessed Joh. 20.27 29. that have not seen yet have belâ—eved Joh. 20.27 29. Resp The Faith of a Christian is not to be founded on Sense but on the Scripture albeit it be by Sense strongly confirmed Thomas was blamed for his sullen incredulity in that he gave no credit to the report of his Fellow Disciples ten against one who had both seen and heard more then he and for venting his incredulous thoughts in such a boâ—d and peremptory style Except I see in his hands the print of the nails nay that is not enough Except I put my finger into the print of the naâ—ls nâ—y yet more Except I thrust my head into his side Except with hand and finger I measure his wounds and find by due proportion that they are the same which he received on the Cross I cannot naâ— the truth is Serm. of Repent I will not believe Ah wilâ—uâ— Thomas said Mr. Bradford thus to add obstinacy to thy Incredulity And for this he iâ— blamed Nâ—r doth our Sâ—â—iour deny Thomas to be blessed in saying Blessed are they thâ—t have not seen yet have believed but oneâ—y prefers others that hâ—vâ— nâ—t sâ—en and yet havâ— believed Both sorts are blessâ—d they that â—ee not and veâ— beâ—iâ—ve
by quenching it c but that God will be with us to support us in fire and water we may conclude Secondly in the Application of those Generall promises to thy self which God hath made to others see thou bring like Qualifications and then spare not to inferr according to the latitude thereof God will receive all Penitents into favour and forgive their sins Ezek. 18. but see that thou be a true Penitent if thou would'd comfortably apply that promise to thy self Observe these Cautions and then thou may'st comfortably apply Generalls to thy own particular for thy encouragement and strengthening Use 4 Lastly from hence let us be encouraged not only to make use of the experiments of others but to declare them to others we get not experiments only for private use but to communicate So the Saints have done Psal 40.10 60.16 So David promiseth to do Psal 40.10 60.16 Psal 51.12 John 4.28 29. Psal 51.12 So John 4.28 29. And this may be one reason why God bringeth us through so many troubles to furnish us with a body of experimentall Doctrine These are like those Mandrakes the Spouse speaks of Cant. 7.13 they give a sweet smell powerfull in the provocation of others they should be at our gates Cant. 7.13 not farr to seek New and Old must be laid up and not spent lavishly but preserved and brought out again as occasion is offered When thou art converted strengthen thy Brethren said Christ to Peter Luke 22.32 that is Luke 22.32 2 Cor. 1.4 comfort and revive them by thine own experience So St. Paul 2 Cor. 1.4 He assures us that for this cause God comforted him in his affliction that he might be able to comfort others in any trouble with the same comfort wherewith he had been comforted In visiting of a sick friend of some Disease out of which we our selves have been recovered we are still prescribing medicines upon our own experience Oh that we could or would thus play the Physitians to our Neighbours Soul and tell him what we have found to be good by our own experience how good God hath been unto us In so doing the profit and benefit would be greater then we are aware Thus I have by God's gracious Assistance carryed you through the Exposition of this excellent Parable of a Friend coming to his Friend at Mid-night wherein you have had the Exercise of Prayer opened and by sundry Arguments pressed the efficacy and power of faithful Prayer manifested Audience from our Blessed Saviours own mouth assured And if notwithstanding all that hath been said our hard and Earthly Hearts are not wrought upon to fall upon the Duty We have another Parable propounded in the words following wherein our Saviour comes closer to us of which we shall speak God willing in the next place I shall conclude this and what hath been said of tâ—is with the words of David Whoso is wise and will observe these things even they shall understand the loving kindness of the Lord Psal 107.43 FINIS An Alphabeticall Index or Table for the readier finding out of the most material things the handled and enlarged in foregoing Exposition upon that Parable Luke 11.5 11. A. ABility is in God to help us page 219 Abundance of outward things is no sure note of Gods speciall love page 78 Yet they are fruits of Gods common love page 79 Abundance is pernitious to the wicked ibid. Accommodation Mutuation how they differ page 140 Affections corrupt blind the judgement page 265 Affections inordinate condemned page 266 Affections when they exceed their bounds page 266 Affections how to be limited page 267 Afflictions not absolutely to be prayed against page 181 Affliction a good School-Master and many wayes profitable page 208 Afflictions necessary page 211 Afflictions are a part of our portion and may not prodigally be wasted page 213 Afflictions are not profitable to the wicked page 207 They cause the wicked to blaspheme page 135 Alienation of goods the severall kinds page 140 Almes we all live by page 396 Amen why Christ is so styled page 318 Why St. John alwayes doubl's it and not the other Evangelists page 318 Anger distinguished of page 46 In Gods Anger love may be seen page 247 Angry-men make no friendship with page 46 God Answers such as Aske page 401 How God Answers us and when page 232 233 Prayer is the holy Anchor page 436 Appetite how to get to our spiritual food page 175 Application to be made of doctrine page 320 321 And of promises page 460 In Applying generall promises some cautions given page 463 Spare to Ask and spare to speed page 401 Assurance of God's love to us may be gathered from Gods dealing with others page 462 Authorâ—ty humane of what use iâ— is page 316 B. BAnckrupts notable Theeves page 152 How God is said to be in Bed page 269 339 When God is in Bed no creature is up page 269 The Grave is a Bed page 274 A good Conscience is a soft Bed page 271. 273 Beggars a Corporation of them page 77 They are the Vermin of the Commonwealth page 77 We are all a nest of Beggars page 396 Street Beggary condemned page 399 We must pray like Beggars page 395 We have a licence to Begg page 399 The Godly may be put to Begg Bread page 78 Blessings Temporall how farr they are promised page 76 Temporall Blessings are but lent us page 55 A different manner in Gods dispensation of Blessings temporall and spirituall page 157 We must willingly part with them when God calls for them page 158 We may not be proud of them ibid. Not abuâ—e them ibid. Bread what it notes page 163 Want of Bread a great Judgement page 88 That especially causeth Famine page 90 Bread made of seâ—erall things page 89 Three sorts of Bread mentioned in the Scriptures page 172 Bread of life the best Bread page 175 Bookes are the dead to whom we may resort in trouble page 105 Borrowers of three sorts page 149 What Borrowers may not be lent unto page 148 None should Borrow without great need page 151 Dutyes of Borrowers page 152 What Borrowers should do that are not abâ—e to par page 154 Bounty of God towards us is very great page 448 Gods Bounty is much abused page 449 His Bounty many wayes exceeds mans page 450 If should encourage us to seek to him page 451 As we tast of his Bounty so should he of ours page 451 A Churle may sometimes seeme Bountifull page 351 It is a fault to overburthen a Friend page 160 C. MUch wickednesse is committed by Candlelight page 128 Catechised Familyes the best Familyes page 17 Catechising used by Christ himself page 31 A good Catechisme for Inferiours page 11 In workes of Charity what to be respected by us page 336 Christ to be beleeved on his bare word page 318 Godly Familyes are little Churches page 18 Church-Government to be set up in our Familyes page 23 The Church
must take notice of is our own disability to help our selves Psalm 60.11 and the disability of any other Creature in Heaven or Earth to supply our wants You have heard before that till God be up no Creature can arise to help us David saw this and found this and protests against the expectation of help from any other Creature in Earth or Heaven Psal 73.25 26. Psal 73.25 26. and being sensible of his own inability to help himself and of the inability of any other Creature to supply his need he findes his soul in a sit frame to approach before God verse 28. verse 28. It is good for me to draw neere to God Thirdly of our own unworthynesse to obteyne that we crave Dan. 9 8 9. we must be sensible There is as great a want of worth in the best of us why God should supply our wants as there is of ability in our selves to supply them I am not worthy saith Jacob of the least of all the mercyes and of all the truth which thou hast shewed unto thy Servant Gen. 32.10 I am but dust and ashes Gen. 32.10 Gen. 18.27 Psal 22.6 Pro. 30.2 Math. 8.8 Luke 15.19 Luke 18.14 saith Abraham when he came to speak with God Gen. 18.27 I am a worme and no man saith David Psal 22. I am more brutish then any man said Agur Pro. 30. I am not worthy thou should'st come under my roofe said the humble Centurion Math. 8.8 I am not worthy to be called thy Son said the Prodigall in suing to his Father Luke 15.19 Lord be mercyfull to me a Sinner l aid the poore Publican Luke 18.14 and he it was that went home justifyed rather then that proud Pharisee who boasted of his own worthynesse You see what wants you are to be sensible of when you come to pray Now let us apply this Use 1 I have read of a devout but ignorant Papist and I have heard the like of an ignorant and prophane Protestant who not knowing how to pray as he ought would every morning on his knees repeate the Alphabet A. B. C. D. c and then conclude Lord put all these letters together and of them spell syllables and of syllables make words to make such a sense as thou knowest may be most to thy glory and my good But we have learned better things we must spell our own wants out of the Crosse Row and put them up to Heaven in the name and mediation of his Son by the assistance of his Spirit who will teach us to spel and put together and then God will read them It is a degree of unthankfullnesse to thank God too Generall and not to insist upon the weight and measure and proportion and goodnesse of every particular Mercy so it is an irreverent and inconsiderate thing saith a learned and grave Divine not to take particular wants into our thoughts and into our Prayers that so we may take a holy knowledge that we are worth nothing worthy of nothing have nothing but from God and by Prayer Obj. But God knowes our wants better then our selves Math. 6.8 as our Saviour tells us Math. 6.8 What need we then particularize Resp Christ makes this an Argument against vaine babling but not against praying and from thence stirres us up to an earnest and serious performance of the Duty The truth is we do not make known our wants to God to informe him of that he knowes not but we manifest our obedience and duty unto him in running that course of getting good things which he hath prescribed Jer. 29.11.12 Phil. 4.6 Jer. 29.11 12. Phil. 4.6 and likewise show that we our selves do know albeit not altogether as we ought what it is we stand in need of This is that which is required Use 2 Wherefore take speciall notice of what it is that you stand in need of be more sensible of your wants both Corporall and Spirituall Who is he that complaines not of want yet where is he that complaines aright when we are hungry thirsty cold naked c we make some kind of howling as God speaks of Israel Hos 4.14 Hos 4.14 but therein we are more like beasts then men There is a want in all outward things in riches pleasures and delights of this world Isay 55.2 Isay 55.2 that want we are not sensible enough of much lesse of the want of the graces of Gods Spirit In every power and faculty of the soul there is a great want in every gift and grace of the Spirit as in Knowledge Faith Repentance Love Joy Meeknesse Patience much is wanting And in every duty we perform Publique private we come exceedingly behind hand but where is that he or she that bewailes these wants The Church wants the State wants shall I tell you what what need I A Carpenter in rearing up a Fabrick finding his work not to come home after much knocking asked his Son what it wanted he answered a good workman This is the maine want indeed we are naught starke naught at praying the Lord in mercy mend us then all will be mended but till we are more sensible of our wants there is little hope of our amendment Go to Christ bewaile thy wants confesse thy nothingnesse If he aske thee thy Name say my name is sicknesse thou art a Physitian on blessed Jesus heale me my Name is Lost and thou cam'st to seek such ô blessed Jesus find me my name is want and thou art fullnesse ô blessed fullnesse out of thy store supply me my Name is Beggar and thou art Bounty out of thy bountyfullnesse relieve me Etiamsi non sum dignus nihilominus tamen sum indigens said learned Pomeran Such a kind of begging must be in praying as in imported in the word here used Aske Even as Beggars are wont to beg an Alms in a humble and submissive way Whence we take up this note Doct. What we would have we must crave We must aske as Beggars do an Almes humbly craving it from the hands of God What is prayer but a craving of Blessings from the hands of God in the name of Christ. In some places it is said to be a calling upon God Gen. 12.18.21.33 Psal 4.1 50.15 Phil. 4.6 Gen. 12.8 21.33 Psal 4.1 50.15 but it may not be thought to be such a calling as men make for a due debt but a making known of our Requests to him that is the Master of Requests by humble Petition Phil. 4.6 wherein we renounce all others titles and rely wholly upon his Bounty Thus the Saints when they have come to God have used the Tone of Beggars and observed the Posture of Beggars Psal 119.58 Dan. 9.57 18 19. 2 Tim. 1.18 Exod. 9.19 2 Chron. 6.13 Ezra 9.5 Dan. 6.10 Psal 95.9 Mark 10.7 Luke 22.41 Acts 9.40 20.36 Ephes 3.14 Math. 6.11 David comming to God intreates beseeches Psal 119.58 Daniell putting up his supplication to Heaven beggs for
the Lords sake Dan. 9.17 18 19. and St. Paul praying for Onesiphorus cryes out The Lord reward him and shew him mercy 2 Tim. 1. And the posture of Peggars they have likewise used when they have prayed spreading out the hands bowing their knees in a craving way as Beggars do Exod. 9.29 2 Chron. 6.13 Ezrae 9.5 Dan. 6.10 Psal 95.9 Marke 10.7 Luke 22.41 Acts 9.40 20.36 21.5 Ephes 3.14 And in this Posture was the good Emperour Constantine stamped upon his coyne kneeling with his hands lift up to Heaven Reas Indeed we live by Almes all we receive is but an Almes of free gift as we shall shew you in the Promise which is it shall be given us upon our asking Math. 6.11 given not merited So our Saviour hath taught us to begg daily bread for we earne not what we eate not what we put on that which God giveth that we gather Use 1 How the Church of Rome failes in this point we shall anon shew you Oramus is often in their mouths but they are like sturdy Beggars who come with their Mandamus and rather threaten then begg Such Beggars deserve rather a house of Correction then and Almes but we will spare them at present Use 2 Let us be informed hence of our own estates and conditions The whole Kingdome of Beleevers here on Earth is but a nest of Beggars from our very conception to our grave we are in a begging and craving condition in the Womb we crave nourishment and then we crave Liberty by birth and at our birth our weeping is a craving by that we testifie what an indigent creature is come into the world and being in the world we live by begging still now food then cloathing then Physick c when I see a Beggar by the way or at the dore craving an Almes why should I despise him seeing I am no better Nay Use 3 I will learned something out of his School and from him as Solomon did out of the Sluggards Garden Pro. 24.40 Pro. 18.23 The poore speaks saith Solomon with humble supplications and intreates if poverty pinch him to the purpose he stands not upon a flaunting and rhetoricall style nor doth he boast of his good parts and excellencyes but cryes Good Master or Mistresse something of your Charity one morsell of bread or draught of your drink one small piece of Silver towards the reliefe of a poore distressed Creature without house or harbour lame and impotent and no way able to help my self your Charity cannot be bestowed better then upon such a Creature as I am Now God blesse you and all you have and defend you from your Enemyes now for Christs sake good Master something c when thou hearest one thus begging of thee bethink thy self Alas I am in a greater want then this beggar is I am deprived of Heaven and happinesse turn'd out of house and home driven out of Paradise for sin and disobedience maimed and wounded in every power and part both of soul and body and no way able to help my self in the least my help must be from God alone to him I 'le flye on him I 'le call and learne to say as this Beggar doth my eloquence shall be my sighs and groanes Rhetoricall straines better become Hypocrites then such a wretched Creature as I am my heart shall speak my eyes shall speak and my tongue shall vent the troubles of my heart in the best language that misery will give leave Lord be mercyfull to me a sinner a wofull miserable wretched sinner Oh look upon my affliction and my trouble one crumb of comfort one drop of mercy for me wretched creature that I am thou canst not give to one that stands in more need of mercy then my self for Christ his sake pitty me and succour me Thus follow thy suite againe and againe and think thus with thy self Doth that beggar move me with his begging why shall I doubt that I shall not move God with my praying And as I may learne of a Beggat what to say so I may learne of him what to do I see a Cripple follow me on his stilts hang on my coate he shewes me his wounds and soares to move compassion beggs in raggs not in robes so will I do c. Let a poore Beggar come to a rich mans gate be delayed no answer given yet he or she waits patiently the time sometimes he sits him down and will be parching and mending knitting or knocking and so between times will be begging and working let him be denyed and bid begon let him be threatened chidden frown'd upon yet he continues begging he will not away without an Almes let any thing be given him be it never so coorse or small he is thankfull and blesses God and you if nothing yet he will leave a blessing at the dore if he be truly humbled under the sense of Poverty And shall not we do thus Doth God delay me shall not I waite patiently his leysure without surceasing my suite doth he frowne upon me chide me bid me begon yet I will hold out still till I obtayne mercy Doth he give me any thing I will bâ—esse his name shall he deny me all together and give me nothing yet I will not murmur nor repine nor charge God with unkindnesse but praise his name as Job did God hath given Job 1.21 God hath taken Blessed be his name And yet in all things I may not be like the Beggar at the dore neither in that he saith nor in that he doth Not in that he saith for his forme is Customary usually and fashionable he hath but one forme or kind of Prayer for every dore he comes unto Formall Prayer is no Prayer in Gods account A Forme of Prayer I may comfortably Use but formality in using of that Forme God likes not nor yet that I should alwayes tye my self to one Forme whatever my occasions are The Beggar tells us that he never troubled us before and promises neâ—er to come againe unto our dores I will not say this nor promise this I come to God to begg pardon for this or that sin committed I reckon up so many Originall Actuall Omissions Commissions God pardons them and forgives them and yet I must say with that learned and reverend Divine in his heavenly Hymne that he made on his sick bed to God Relation of the Life and Death of Dr. Donn before his first vol. of Serm. when thou hast done thou hast not done for I have more still I must begg and daily begg at the throne of grace for mercy till my last thread is spun and I be landed on the shore and when that is done then I have done I 'le begg no more nor will I imitate the Beggar in all things that he doth for too too often he playes the Counterfeit and tells us of great losses that he hath had when it is nothing so God hates Hypocrisie in every duty