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
be offered at the Gates of Heaven Pag. 429 Vse 1 It were happy for us if we were more violent this way Pag. 430 Vse 2 And should be provoked to use our hands as well as Tongues in Prayer Pag. 431 Doct. 15 Such is the power of Prayer that the Gates of Heaven cannot stand shut against it Pag. 432 Vse 1 This if nothing else should bring us in love with the duty Pag. 433 Doct. 16 Evangelical Promises are propounded with Iffs and Ands. Pag. 437 Use 1 Therefore they sin presumptuously who put asunder what God hath joyned Pag. 439 Use 2 And desperate is their Dejection who think it is in vain to serve the Lord. Ibid. Use 3 And we directed to take the Promises by the right handle Pag. 440 Vers 10. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Doct. 1 Repetition of Divine Truths is useful and warrantable Pag. 442 Reas 1 For thereby the Point taught is the better urged Pag. 442 Reas 2 And the Teacher sooner believed Pag. 443 Reas 3 And the Hearer much be tered Pag. 444 Vse 1 Therefore it is a fault both in Minister and People to be therein over nice Pag. 444 Doct. 2 God is of a liberal disposition Pag. 445 Reas 1 For He is Good and that cannot but communicate it self Pag. 447 Reas 2 And He is All-sufficient and stands in need of nothing Pag. 447 Reas 3 He is large in Love and Affection Pag. 447 Reas 4 And great in Majesty Pag. 448 Vse 1 Therefore our horrible Ingratitude towards so bountiful a God is to be bewailed Pag. 448 Use 2 And we from thence be stirred up to sundry Duties Pag. 450 Doct. 3 Arguments drawn from Experience are very weighty Pag. 453 Reas 1 For God is still the same without change or alteration Pag. 454 Reas 2 Experience is got by sense and that easily errs not Pag. 455 Use 1 Therefore such as sleight Experience are to be reproved Pag. 455 Use 2 And all exhorted to this point of Prudence To learn from Experience Pag. 456 Doct. 4 General Acts of Orace are to be made our own by particular Application Pag. 460 Reas 1 For God proceeds still by the same Rule Pag. 461 Reas 2 And all God's Children are in the same Covenant Pag. Ibid. Reas 3 Nor is God any Respecter of Persons Pag. Ibid Use 1 Therefore the Papist who rejects particular Faith because a particular word is wanting is to learn better Pag. 461 Use 2 Those likewise who scruple the applying of General Acts of Grace to themselves upon the same Popish ground Pag. 462 Use 3 And the Godly exhorted to apply to themselves those gracious Promises that are made to others Ibid. Use 4 And further stirred up to acquaint others with God's gracious dealing with themselves Pag. 463 COurteous Reader thou canst not expect that Bookes should be without faults whilst Men have them As we say of Men so may we say of Bookes with their Errata's Every one mend one and so all will be soone amended I should trouble both thee and my self in setting down every mistake that hath passed the Presse Those which are most materiall and wrong the sense are these that follow which I would desire thee to amend with thy Pen. Page Line Error Correction 68 10. Grove Grave 77 4 like men like meanes 101 25 Neighbour Harbour 109 16 Prion Prison 125 25 Thirsty Thrifty 178 21 Gods Benjamins the Colon being misplaced God's Benjamins 234 17 Inhabitation Inhibition Ibid. 20 Inhabited Inhibited Ibid. 25 Inhabited Inhibited 313 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334 26 out of he out of 461 5. Particulars Particularly Ibid  Particularly Particulars Other mistakes thou maist find many both literall and punctuall but if thou beest Judicious thou art likewise Ingenuous And Ingenuity like Charity will cover a multitude of faults And so once more Farewell A Friend at Mid-night The Text Luke 11.5 11. And he said unto them Which of you shall have a friend and shall go unto him at midnight and say unto him Friend Lend me three Loaves for a Friend of mine in his journey is come unto me and I have nothing to set before him c. THe occasion of propounding this parable The Occasion is intimated in the beginning of this Chapter so it was that as Christ was praying in a certain place when he ceased one of his Disciples said unto him Lord teach us to pray as John also taught his Disciples They who followed Christ could not but take notice how abundant he was in that duty and thereupon conceived that Prayer was a businesse of great importance otherwise Christ would not have been so often at it whereupon no sooner had he made an end for they would not interrupt him whilst he was at his devotions but one of them in the name of the rest as being all privie to their own infirmities not knowing what to ask nor how to ask as they should desires Christ to teach them how to pray that is to give them a form of prayer to the end that they might not fail either in the matter or manner of prayer which request they urge from Johns example who as it seems had given his disciples a plat-form of prayer John 1.37 and this they spake from their own experience for some of them had been before times Disciples unto Iohn This request of theirs Christ is pleased presently to grant Verse 2 3 4. and prescribes a form verse 2 3 4. This he willeth them to use and that not onely as a perfect and genuine Rule of prayer whereby they were to frame all prayers that they made to God which is the opinion of the Anabaptists and other Sectaries grounded on Math. 6.9 but as a prayer even word for word use it when you pray say say what even these words which now I put into your Mouthes Our Father which art in Heaven c. Aâ—beit we may not think that it was the intent of Christ to binde us strictly to that form of words so that we must alwayes use them and no other but to the matter and affections of this prayer we are principally tied and if we compare these two Evangelists together it will appear that both this very form may be used and that other formes also may be framed answerable to this The Scope The Plat-form being given our Saviour proceeds to presse the Use Assuring them of good successe if they do not faint nor flagg in the performance of that dutie and to that purpose propounds two Parables the one now read wherein God is presented to us as a friend who is ready at all times to supply the wants of his friends for friendship sake the other of a Father who will not be wanting to his Child in supplying of his need as occasion serves verse 11.12 13. In both he argues from the lesse unto
as is added by our Translators suffer such rotten members must be cut off lest the sound ones be infected by their contagion If Ismael turne Scoffer out of dores with him though it be never so grievous to thee to do it Gen. 21.9.10.12 as it was to Abraham Let that Servant be as thy right eye or hand very usefull and serviceable yet if he endanger danger thy soul or the souls of thy Children by lewd swearing and open vitiousnesse spare him not Our Saviours speech is peremptorie Erue Abscinde pul out cut off cast away with indignation Math. 5.29.30 Math 5 29 30. rather want both eye and hand then suffer corruption in either As thou must discharge the office of a Pastor to thy Family in Feeding of it so of a Bishop in visiting and overseeing it Be dilligent to know the state of thy Flocks Pro. 27.23 and look well to thy herds saith Solomon Prov. 27.23 Consider the Condition of them look to the Number of them behold them with thine own eye This David professeth and promiseth to do Psal 32.8 he would keep a watchfull eye over them whom he was to guide govern Psal 32.8 lest they might be turned out of the way wherein they should walk such a vigilant eye had Jacob over his Family as appeares Gen. 35.2 the like had Job over his Gen. 35.2 Job 1.5 Job 1.5 The good Emperour Antoninus used every year to have his house thus visited he would strictly examine what disorders were in it who were vitious And what order the Visitors did set down for Reformation was presently put in execution This is to Bishop it aright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one speaks And from this carefull visiting and overseeing is the name given Act. 20.20 The want of this Vigilancie in Governours is the Fountain original of most disorders in the best Families Some are careful that there be no iniquitie found in their hands Psal 7.3 but have little or no regard of the iniquitie of their heels Psal 7.3 Psal 49.5 Children and Servants may run where they list Psal 49.5 say what they list do what they list and little notice taken thereof especially on the Sabbath if they follow their businesse on the week dayes and keep close unto their work then let them go where they will or do what they will on the Lords day they passe not Were some of you who are present here this day asked Where are your Sonnes your Daughters men-Servants maid Servants You are here but where are they would it not be a posing question were you able to give a reasonable answer it to Let them be out of your work but an hour in a day there is examining Where were you what have you been doing then there is chiding brawling fighting c. But on this day let them make an Ale-house their Temple Act. 20.7 and the Pot their morning and evening Sacrifice and continue drinking as long as Paul did preaching till Mid-night against such there is no law no threat no reproose no punishment saith an excellent Divine I beseech you carry a more watchfull eye over your Families even in that respect then heretofore you have done God will certainly call you to an account for your not calling them unto it what though you your selves frequent Gods house returne thence home stirre not abroad c yet Their sinnes through your neglect run upon your scoare A Minister may be Pastorally Non-resident Albeit he be not Personally so If he be a stranger to his Pulpit though he be no stragler out of the bounds of his own Parish he resides not And indeed that is the worst Non-residencie of the two This may be thy case thou mayest keep at home but if thou behavest not thy self there wisely in a perfect way Psal 101.2 but neglectest thy dutie thou art guilty of the sin of Non-residencie and if any of thy flock miscarry through thy neglect by the scab fly or rott c. you must make it good to the great Shepherd of the sheep at the day of Reckoning Obj. 1 But youth will be youth you say do what we can In the best and most religious Families there are as many bad Servants as in the worst It is with our Families as with our visible Congregations Resp no Church on Earth is compleatly perfect there will be a mixture of good and bad especially in great Families as in a great Herd it is a venture if there be not some Rascall deere to be found in it Neither Noah nor Lot had all their Servants in obedience to God yet they might seem good and their Masters might think well of them because they could not discerne the heart but God found them otherwise as it is likely Good Elisha had a lying covetous sacrilegious Gehezi to serve him And in Christs own Family there was a Judas albeit he played his prize closely but none of these suffered open vitiousnesse to abide under their Roofs nor may we Do you your duty let your care be that God may be honoured and worshipped your Families well ordered Christian duties solemnly performed and then though the successe be not answerable to your endeavours that you cannot prevaile with your Children and Servants as were to be wished yet in doing your best endeavour to promote Religion in your Families you shall have comfort and deliver your own souls Ezek. 3.19 And albeit some and the greatest some too be rotten and unsound yet your houses shall be honoured with the name of a Church Prov. 12.7.14 11. Gen. 4.14 from the better part which alwaies gives the denomination as Adams house was called the Face of God albeit Cain a cast-away was therein born and brought up Gen. 4.14 And your Tabernacles shall stand long and flourish Obj. 2 If Governours and Masters be thus strict and look so narrowly to their Servants what Servants will abide by it work must be left undone or we must do it our selves Say some Bad Servants indeed will it may be rather leave thy service then be drawn to serve the Lord Resp but if they be unwilling to keep the Commandements of God their room is better then their companie and this be sure of that a few Servants fearing God will be better for you and bring a greater blessing upon their labours then a many of wicked and deboist Servants will or can for they but corrupt others and speak of wicked blasphemy vex the best and perhaps bring a curse upon the Family wherein they live Secondly the world is not so bad and barren but some good Servants may be found who will delight to dwell in Religious Families Abraham was very strict in seeing that his Servants served God and yet he had so great a Familie Gen. 14.14 that on a sudden he was able to arme 318. fighting men
he alwayes loves Iohn 13.1 But yet as we heard before in speaking of humane Friendship unkind usage may sharpen the countenance of a Friend against us Numb 11.1 Deut. 1.37 1 King 11.9 8.46 2 King 17 18. Psal 2.11 7.6.11 76.6 as Iron sharpens Iron God is of a wonderfull patient and forbearing nature slow to Anger and of great kindnesse yet by unkind usage he may be provoked to anger and hide his face and favour from us as Gods Children have found by sad experience Wherefore let care be had first to avoid all things that may Alienate his affections from us Secondly to do all that is required for the continuance of his Friendship with us Things to be avoided by us whereby his Affection may be alienated are these First a jealousie and suspition of him and his wayes as if he would not stick fast unto us Fidelem si putaveris facies Senec. ep 3. quem etiam si metuimus jus officii laedimus Cicero Orat. pro Roscio 1 Sam. 20.9 John 21.17 1 Cor. 13.7 Psal 78.18 19 20 21. Exod. 4.13 14. or could not help us Friends love not to be suspected Jonathan was much troubled when David seemed to be somewhat jealous of him 1 Sam. 20.9 And Peter was much grieved when Christ asked him the third time if he loved him Iohn 21.17 Love beleeveth all things hopeth all things saith the Apostle so that suspition ariseth from want of Love God cannot indure that we should be jealous of his promises suspect his wayes of power and providence Psal 78.18 19 20 21. Can God furnish a Table c. They said not Positively God cannot do it they only questioned it yet that provoked the most high God against them So Exod. 4.13 14. Moses before had made many excuses for not going on God errand about Israels deliverance out of Aegypt and being pressed still to that service he seemes to give an utter denyall and that with some kinde of passion Send by whom thou should'st send At this the anger of the Lord was kindled for God's espyed a jealousie in him as if God would not preserve him from them that sought his life that was the reason of his backwardnesse whatever other pretence was made of his unfitnesse for the service as appeares by that God spake afterwards unto him vers 19. All the men are dead which sought thy life Numb 20.11 So Numb 20.11 Moses seemed to suspect Gods power in bringing water out of the Rock as appeares by his words and actions in smiting the Rock thrice which God was much offended with as appeares by that sharp reproofe verse 12. God likes not that any Friend of his should be jealous of him and suspect his fidelity as hatred so love and confidence are indivisibly united Secondly murmuring at his Reproofes and Corrections makes a breach betwixt God and his Friends This appeares by that we read Num. 14.1 2 3. c. This provoked God against them Numb 14.1 2 3 11 12. verse 11.12 insomuch as he would have destroyed them had not Moses interceded for them and stood in the gap to turn away his wrath However this sent them backwards the way they came verse 25. Beware of these heart-boylings and murmurings against Gods proceedings God is list of hearing and heares the very repinings of the soul Thirdly Ingratitude in abusing former courtesies in not walking answerable to favours received For this God was offended with Solomon 1 King 11.9 God had appeared unto him twice 1 King 11.9 and yet he transgressed this makes a breach betwixt God and us Ingratitude is hatefull to him Deut. 32.6 Isay 1.2 Jer. 22 -14 Jer. 3.20 Deut. 32.6 So Ier. 22 -14 Isay 1.2 Fourthly Treacherous and perfidious dealing with God Of this God complaines Jer. 3.20 A treacherous Friend he will scarce trust Iohn 2.24 Fifthly Associating our selves in a league of Amity with Gods enemies For this God was highly offended with his Friend Iehosophat 2 Chron. 19.2 Indeed every sin is an enemie to God 1 Chron. 19.2 and so to be avoided especially known sinnes and presumptuous sinnes for these grieve and vex his Spirit Isay 63.10 Isay 63.16 Oh take heed of them As these sinnes of Commission must be avoided so no good duty may be omitted whereby his Affection may in the least kind be alienated from us First Observe him carefully and study in all things to please him It was the saying of Antigona Sophocles in Antig. that she ought to please those with whom she hoped to remaine for ever meaning the Citizens of Heaven how much more should we be carefull to please the God of Heaven and harken to his Counsells follow his advice observe his precepts and commands Gods Friends will do thus Iohn 14.15 21. 15.14 John 14.15 21. and 15.14 A Friend is grieved when he sees his Counsell is slighted or when he is thwarted or Crossed by his Friend Secondly Beware of intermitting and letting fall your ordinary and wonted resorts unto him Intermission of entercourse breedes strangenesse amongst friends and indeed they are never well but when they are in Company one with another A Friend will blame his Friend for visiting him no oftner Thus resort frequently to his house come often to his Table for as this begets friendship betwixt God and us so it preserves it being once had Thirdly Stand out for him speak in his cause No friend can delight to have his eare the grove of his Friends good name to hear his friend wronged and be silent Ecclus. 2.225 Nature did work on the dumb Son of Croesus when he saw his Father ready to be slain so that the strings of his tongue did break and he cryed out oh kill not Croesus And shall not grace work as powerfully in us when we see God dishonoured Mal. 3.15 16 17. See Math. 3.15 16 17. Fourthly Love such as are God's Friends Friends account that that which is done for a friend is done for themselves So what is done for the godly God takes as done to him God will be offended if they be not regarded Math. 25.34 35 44 45. Math. 25.45 Fifthly Rejoyce in God's friendship above all things in the world if you would have it continued A Heathen being asked where his Treasure was Psal 4.6.7 answered where Cyrus my friend is make Gods love and friendship your chief Treasure Thou Lord hast promised all good things to them that love thee saith Austin give me thy self and it sufficeth Sixthly and Lastly keep your hearts and affections loyall to him thine own friend and thy father's friend forsake thou not saith Solomon Prov. 27.10 Prov. 27.10 God is both let nothing draw our affections from him neither world flesh nor Devil nor any way diminish it Observing these rules you may rest assured that as God is your friend so he will continue to be your friend if we forsake not him he will not
are here exercised and tryed Revel 13.10 so God dealt with Job proved his Integrity against Sathan's accusations And the graces of his spirit are hereby encreased in us When it ceased to be with Sarah after the manner of other women then Isaac was conceived so when it ceaseth to be with the Godly after the manner of the world's favourites then holy thoughts and godly desires are begotten and conceived in them Fourthly his mercies are hereby sweetened and better relish with us Hunger is the best sawce Sicknesse makes Health more gratefull paine Pleasure more delightfull Affliction and misery Prosperity and happinesse more desireable and Want the worth of a blessing more sensible When Darius in his flight from Alexander had drank puddle water polluted with dead Carkasses he professed that he had never in all his life drunk any thing more pleasing the Reason might be for that he alwayes before that used to drink ere he was a thirst Gods blessings seldome appeare to us in their full beautie till they have turned their backs upon us and are going or gone from us Is it not so at this day A Probatum est upon the head of this truth you may putt Fifthly By this meanes we come to be weaned from the world and long for home we are taught hereby not to seek for true felicity upon earth but to seek for that above Till Naomi was left of her husband and her two Sonnes were dead Ruth 1.6 there is no speech of her returning from Moab to her own Countrey And before the Prodigall was in want he thinks not of going home to his Father's house Were the world better to us our hearts would cleave faster to it Luk. 15.17.18 it is the worlds venison that causeth us to lose our Fathers blessing And thus you see how God in dispensing of these outward things hath reference to the good and wellfare of his people Thirdly and lastly It is not without Reference to his own glory God will have his Wisdome seen in suiting every one with an estate answerable to his station In the Body there are many members and every member hath its proper use and function There is a Foot as well as a hand and head 1 Cor. 12. and for the Foot a shoe of leather is as fitt as for the Head a hat of Bever So in Gods house he suits men and gives wages according to their parts and abilities And as his Wisdom is herein seen so hereby is his Power known in disposing all things according to his own will not our pleasure Deut. 8.17.18 And likewise in the preserving of his Servants by weak meanes Deut. 8.17.18 Or from so mean a condition in advancing of them to great promotion Deut. 8.3 Herodotus tells us Herodot l. 3. that Polycrates the Tyrant very much exercised Roberie and Pyracie both by Sea and Land and his custome was to spoile his Friends as much as his Enemies and this was the Reason which he gave that when he should afterwards understand that his Friend was robbed of any thing he might gratifie that Friend more in restoring that which was lost then if he had taken nothing from him The practise was badd but the Reason saith one hath witt and meaning and he applies it thus God knowes Bishop Abbot on John 10. Lect. that when himselfe taketh from us such things as are not ours for we are but his disposers and Tennants at will unto him he maketh us so much the more embrace his mercy who sends Grace in wretchednesse and comfort in extremitie Thus you have here the Reasons Now before we apply the point let us Answer some objections Obj. 1 That which we read in Psal 34.10 may be objected against what hath been delivered Psal 34.10 Psal 84.11 The Lyons shall lack and suffer hunger but they that seek the Lord shall want no good thing and Psal 84.11 No good thing will he with hold from those that walke uprightly Resp To this we Answer First in Generall These promises of temporall things are not absolutely made but with reservation of the Crosse and with this limitation so farr as may make for Gods glory and his Childrens good Secondly more particularly the promise is not simply that such as feare him shall never be in necessitie and want but that they shall not want any thing that is good Now albeit wealth and riches and the outward comforts of this life are Gods good blessings in themselves yet are they not absolutely good so as to make them good that have them But they are of an indifferent nature and mutably good or bad as they are used Good they are to the good evill to them that abuse them Albeit then they are good in themselves yet God sees they would not be so to thee Thy weak braines cannot bear such strong liquor Did God see that it were good for thee to have them thou shouldst not be without them but he knows it is better for thee to be without them And so he fullfills his promise to thee in withholding these things from thee For want to thee is good Rom. 8.28 and for thy best Rom. 8.28 If thou beest one that feareth God thou mayest assure thy selfe that that Promise shall never fail thee Obj. 2 But want is threatned as a Curse to the Rebellious and disobedient Deut. 28.48 Psal 109.9 10. 1 Sam. 2.36 Resp Deut. 28.48 And that they shall begg their bread Psal 109.9 10. 1 Sam. 2.36 Resp It is so indeed to the wicked but let us here distinguish There are two sorts of Persons that are in want First Impotent poore ones such as fall into want through sicknesse age or other casualties as by Fire Water Theeves Robbers or such like men And there are Impudent poore ones such as by sinfull and licentious courses bring want upon themselves To these latter sort want is a curse But to the former though it be a Crosse yet it is no Curse but a Tryall for exercising of their Graces Secondly Although God should send want upon such as a just Judgement for their sinnes yet if a man be brought thereby unto Repentance and be humbled for his sinnes and reforme his wayes although the enterance into that estate be in a Curse yet it shall be turned into a blessing in that it works for his good and everlasting happinesse Obj. 3 But David saith that he never saw the Righteous forsaken nor his seed begging bread Psal 37.25 Psal 37.25 This hath much perplexed the Spirits of the Godly Resp First David may be understood as speaking of a trade of Begging or a constant course of street-beggery which in these dayes is become a kind of a Calling and whereof there is a Corporation some Parents bring up their Children to it others take Apprentices to learne them the Trade They teach them how to look what to say how to lye how to cry c. The Prophet never knew
Friends Joseph Antip. l. 11. c. 8. when there is no need of them and to want them when there is need are both alike easie and common Such Friends were the Samaritans to the Jewes who claimed kindred of them in their Prosperity but in their Adversity they would not own them Is this thy kindness to thy Friend said Absolom to Hushai when as he supposed he had deserted his Friend David 2 Sam. 16.17 notwithstanding that he pretended great love unto him but the question may be more truly put to many in these dayes who do not only forsake their Friends in the day of their distresse Tuta frequens que via est c. Prov. 27.6 Dr. Jermin in loc Tremel Melius est cum severitate diligere quà m cum levitate decipeâ—e Aug. conf 9. but treacherouslie undermine them and betray them under a shew of Friendship Faithful are the wounds of a Friend saith Solomon but the kisses of an enemy are deceitful or as some render the Proverb the wounds of a Friend are to be nourished that is his Reproofs Corrections and Chastisements are to be received and esteemed as the fruits and effects of Love But the kisses of an enemy are to be prayed against the flattering speeches and fawning curtesies of pretended Friends we must desire God to keep us from the danger of for that they proceed from a deceitfull mind As Abner and Amasa found by wofull experience 2 Sam. 20.9 13 18. Psal 28.3 Peior est falsus amor quà m verum odium and our blessed Saviour who was betrayed with a kisse Such Friends David puts in his Letanie And Antigonus of purpose kept a Priest to pray and to offer up sacrifice to his gods that he might be kept from the Danger of them As for his open foes he said he would be carefull to defend himself Ah vile shame that amongst Christians lesse faithfullnesse in Friendship should be found then was amongst the Heathens we all professe our selves to be of the family of Christ would it were with us as in that that there were but one of 12 were unfaithfull to God and their Friend but we find it otherwise not one amongst twelve that are found faithfull The false dealing of Counterfeit Friends have more afflicted good men then all the wrongs that they have received by open enemies Psal 41.9 It was the Complaint of Luther Psal 41.9 A falsis amicis plus est mihi periculi quà m ab ipso toto Papatu This hath given just cause for some to say of their Friends as Nazianzen sometimes did to Basil that he had got nothing by their Friendship Basil Epist 31. but onely learned this Lesson not to trust a Friend The Naturalists tell us of a Gem or pretious stone which they call Ceraunias that glisters most when the skye is Cloudy and overcast with darknesse and to be found soonest as we say of Eeles in a day of thunder True Friends are like this Gem Not like those Brooks that Iob speaks of whereunto he compares his Friends which fail when there is most need of them If thou seest thy Friend in trouble and that he flies to thee for harbour Iob 6.15 19. prove not like the Bramble unto the sheep a means of his further sorrow and entanglement but afford him the best advice and help thou canst Remembring what Solomon saith that thou wert born to help him in that hour And to deny help unto thy distressed Friend and Brother when power is in thy hand is in a manner to deny thy birth And it is pitty that ever he was born who denyes to do that which he was born for And thus much we have gathered from the letter of the Parable now to the spirituall meaning And thence we are taught that God is that Friend to whom the Godly addresse themselves in all their wants and troubles Myst Doct. His bosome is their Refuge in the day of their Calamity This is confirmed by that of David Psal 32.5 6. Every one that is Godly shall pray unto thee Psal 32.5 6. As if he should say he that is Godly and holy will come to thee and pour forth his grievances into thy bosome yea every such one will do it of what degrees or rank soever So elsewhere unto thee shall all flesh come Psal 65.2 that is All sorts of men that are converted and brought into a League of Friendship with thee Psal 65.2 for flesh is there so to be taken as elsewhere Psal 145.21 Acts 2.17 they shall fly to thee and resort to thee as to their only Refuge in all their troubles Thus did Jacob a Patriarch in the day of his distresse Gen. 32.9 Hos 12.4 Moses and Aaron amongst the Priests Gen. 32.9 Hos 12.4 Numb 16.18 19 20 6. 1 Sam. 8.21 Psal 99.6 2 Chron. 20.12 2 King 19.14 15. 1 Sam. 1.15 Psal 34 6. Prov. 18.10 In all their tribulations they may be found at the door of the Tabernacle Numb 16.18 19 20 6. And Samuel amongst the Prophets 1 Sam. 8.21 These called upon the name of the Lord in the day of their Calamity Psal 99.6 The like did Jehosaphat and Hezekiah amongst the Kings of Judah As we read 2 Chron. 20.12 2. King 19.14 15. Time would faile me if I should instance in all of all sorts and rankes Women have made this Friend their Refuge as well as men 1 Sam. 1.15 Poor as well as Rich Psal 34.6 In short the Name of the Lord is a strong Tower saith Solomon Prov. 18.10 that is Look what a strong Tower is in time of Danger such is God His power Providence Mercy Goodnesse for by these is God knowen as men are known by their names to these that have recourse unto him Reas This the Godly well know and therefore in all their troubles and calamities they fly to him Psal 123.1 2. Psal 141.2 Lam. 3.41 Psal 25.1 their eyes are lifted up their hands are stretched out their hearts are carryed and that with speed as being well acquainted with the way and there they know they are safe For it is a Tower as high as Heaven it self as strong as strength it self and such a defence that all the Assaults that can be made against it are but like the blowing of leaves or paper bullers against a wall of brasse Object But if God be this Friend that must be sought unto what need we other and whereto tends that before delivered of seeking Earthly Friends in the day of our distresse Resp This Doctrine we have now delivered doth not trip up the heeles of the former point for albeit other Friends are to be made use of and resorted unto yet God is our Friend Paramount our choisestand best Friend for First all our earthly Friends are but Subservient under God and for God It is he that raiseth them up unto us Prov. 16.7 he it was that gave Joseph favour in the
their arm and withdraw their hearts from God some relye on great mens favours and put their trust under the shaddow of their wings Isay 7.12 So did Ahaz that wicked King of Iudah who notwithstanding he had protection offered him from the Lord together with a signe such as himself should chuse for the confirmation of his faith in that hehalf yet he would needs put himself upon the King of Ashur whom he hired with his army to be his defence and safeguard Isay 7.18 the hypocriticall Isralitees did fly for succour to Aeygpt and trusted to their horses and chariots because they were many forwhich cause a wo is denounced against them Isay 31.1 And Iudas being in horrour of Conscience Isay 31.1 Math. 27.3 4. runs to the chief Priests who afforded him but small comfort 2 Sam. 16.21 Psal 49.8 Iob 31.24 Others trust to their own wit as did Achitophel 2 Sam. 16.21 or to their wealth or riches Psal 49.8 They say to the wedge of gold thou art my confidence Iob. 31. when alasse neither silver nor gold shall be able to deliver in the day of wrath All these will prove but as butrushes to a drowning man or like the Aegyptian Reed which will not only fail them but pierce them with the splinters and wound them deeply in the end Of all these and others like to these we may take up the Prophet's patheticall exclamation Be astonished oh ye Heavens at this Jer. 2.12 13. and be ye horribly affraid for my people have committed two evils they have for saken me the fountain of living waters and he wed them out Cisterns broken Cisterns that will hold no water Ier. 2.12 13. But the sharpest Rebuke belongs to those that fly to Hell for succour and make the Devill that Friend of theirs to whom they have resort in calamitous times Exod. 7.11 1 Sam. 28.7 2 King 1.3 Num. 22.5 Pharoahs he sends to Jannes and Iambres his Magicians Saul to the witch of Endor Ahaziah to Baalzebub the God of Ekron Balaac to Balaam the witch of Pechor A sin ordinary and common to be found even amongst those that professe the Gospel The Jewes could Reason thus John 10.20 He hath a Devil why hear ye him a damnable aspersion cast upon Christ but these fly to the Devil and will hearken to none sooner then to such as have Devils A sinne that we read not in Scripture that ever any godly man fell into but such onely as were given up and forsaken of God Saul did it not before God was gone from him 1 Sam. 28.15 It is expresly forbidden by the Word Levit. 20.6 Levit. 20.6 and severely threatned Death is pronounced by the Law not onely on the witch but seekers to them Deut. 18.10 Deut. 18.10 Let me tell such that it is much better to dye of Gods wounds then be cured with the Devils Salves And let all such as betake themselves to sinfull shifts for procuring themselves safety from troubles or deliverance out of troubles and make the Devil not God their Refuge consider seriously of that they read Isay 28.15 17. Isay 28.15 17. and lay it to their hearts It may be a meanes to awaken them and bring them to Repentance Use 2 And let us be perswaded and directed from the Doctrine delivered to have recourse to God in all our needs and troubles Say with the Psalmist Psal 73.26 Psal 37.26 whom have I in Heaven but thee O Lord and there is none upon Earth that I desire besides thee None but thee none but thee to whom I fly This that you may comfortably do see first that you make sure your interest in God that he is your Friend and then improve that interest you have in him to your comfort First make sure your interest the meanes we have before prescribed till then you cannot come with boldnesse unto him for help An ill conscience shuns Gods presence and will rather seek to any in time of misery then to God whilst we apprehend a man to be an enemy unto us though we stand in need of him and know that he hath Power to pleasure us yet we shun him 1 King 21.20 1 King 22.8 Gen. 26.27 Judg. 11.7 as Ahab did Elijah and Michajah and will seek to any other rather then to him Did you not hate me and why are you come unto me now that you are in distresse said Isaac to Abimeletch and Ieptha to his Bretheren Such an answer will our misgiving hearts tell us that we should have from God not being our Friend Should we come unto him or say that we apprehend him not as an Enemie but as a stranger to us one with whom we have no acquaintance much lesse Friendship yet this alone will keep us from having any familiar resort unto him in our necessities Should we be told of such a man that is well monyed and hath it lying by him and be advised to go to him for a supply of our want you know what the Plea will be Alass he is a stranger to me one whose face I never saw I dare not make so bold with him pray do you speak a good word for me it may be for your sake he will do much So is it with those that are enemies or strangers to God they dare not come to God themselves Exod. 8.8 1 Sam. 12.19 Acts 8.22.24 but as Pharaoh did they send to Moses to one of Gods Friends and desire him to intreat for them the like did Saul and Israel to Samuel and Simon Magus to Simon Peter But when once we come to make good our interest in God we shall have great encouragement to come unto him and that in a familiar way as one Friend comes unto another So we read Isay 63.16 Isay 63.16 The Church there pleads her interest in God and thereupon expostulates with God and asketh him a reason of his Judgments and after a sort blames him why hast thou done thus to thy people and giveth reasons why he should not be so angry with his people verse 17 18. many such Friendly and familiar passages we have in Scripture that have passed betwixt God and the Godly As Job 13.24 Job 13.24 25. Psal 13.1 44.23 89.46 47. 74.11 25. wherefore hidest thou thy face and holdest me for thy enemie So Psal 13.1 89.46 47. Psal 44.23 As if God were a sleep when he should deliver his people 74.11 As though God were slack in releiving his necessities Offer this now to one of your Princes Mal. 1.8 saith the Prophet to the people in another case and see if he will take it So come to any Prince on Earth or great Potentate in such a familiar manner say to him thus I would your Highnesse would awake once and attend my businesse and pluck your hand out of your bosome and execute justice would he take it well although it were from his best
Friend or Favourite yet the Godly do thus and God takes it well at their hands for Friendship 's sake which is the only ground of this familiarity Ephes 3.12 Heb. 10.22 Ephes 3.12 Heb. 10.22 Therefore make that good And then having made good your Interest Improve it And that first by resorting and flying to him in all your troubles Jer. 16.19 The unreasonable Creatures by a naturall instinct Jer. 16.19 betake themselves unto places of defence when dangers threaten them Psal 104.18 Psal 104.18 Birds fly to their Rowes in a storme and Bees to their Hives Pigeons to their Dove-coates So must the Godly to the Lord Isay 26.20 Psal 57.1 Psal 62.8 Psal 20.7 Isay 26.20 Psal 57.1 Secondly by trusting in this Friend Psal 62.8 It is a sweet straine which the Godly have in their song Psal 20.7 Hic curruum et illi equorum Some in Charriots and some in Horses but we will remember the name of the Lord We will remember him so as to put our trust in him and settle our hope on him alone As for the transitory things of this world they are all vaine Psal 33.16 as we read Psal 33.16 Obj. But is a Horse vaine an hoast of men vaine is there no safety in these things Resp Good meanes of safety from trouble and deliverance out of trouble may not be neglected but when the meanes are most promising Pro. 21.31 we may not put our confidence in them God must be eyed in the meanes and on him the soul must look over and beyond the meanes for a blessing else all comes to nothing It is better to trust in the Lord then to put confidence in man It is better to trust in the Lord Psal 148.8 9. then to put confidence in Princes saith the Psalmist both are good but the first best Not as if it were unlawfull to put any confidence in a Religious way in any thing as hath been said but in God alone But it is better to put our whole confidence in God then so much as a Civill trust in any of the Sons of men Men of quality are offended if they be not trusted upon their words and promises how much more should we trust the Lord upon promises made of Protection and Preservation The greatest dishonor to God is not to rely upon his word 2 King 17.19 it provokes God highly as we find 2 King 17.19 20. the Prince that beleeved not was trodden to death Jer. 17.5.7 psal 146.5 Such as do not are accursed by him Jer. 17.5 but such as do are blessed and happy Ier. 17.7 Psal 146.5 Thirdly we shall Improve our Interest by disburdening our mindes unto him and powring forth our hearts before him giving a full vent to our soules in his bosome Psal 62.8 Psal 62.8 The heart of a Friend may not be like the nose of a Still out of which water comes by drops But as the mouth of a paile which hath a large vent Psal 81.10 Nor like a spunge Psal 81.10 out of which water is squeezed but it must come from a free spirit Nor must it be like the powring out of oyle or honey or any such thick and oylie liquor which leaves some remainder of its substance behind on the side of the vessell but like water which runnes all from the sides Our whole heart must be opened to the Lord but of this more hereafter Lament 2.19 This shall serve for the second Use Use In the last place let all Gods Friends take notice of their priviledge and rejoyce in this that they have such a Friend to go unto in all their wants A Friend Psal 14.6 that is a Refuge for us to fly unto for succour and security as were the Citties of Refuge to the manslayer when the pursuer of blood by unjust occasions follows us A Friend that is a shelter for us when any storme Psal 61.3 or tempest of outward Oppression or inward Temptation overtakes us in our journey Isay 4.6 Psal 3.3 Isay 4.6 A Friend that is a Sheild and Buckler to us to keep off the push of pike force of sword dint of dart that are flying at us by bloody Persecutors either with tongue Psal 18.2 Psal 31.2.11.8 or hand A Friend that is a Castle Fortresse strong habitation and house of defence for us so that we need not be affraid of ten thousand enemies that shall beset us round Psal 3.6 Psal 32.7 119.114 Isay 32.2 A Friend that is a hiding place unto us on whom we may on all occasions repose our selves and rest secure whether sleeping or wakeing and to whom we may fly when we are hunted and pursued by our enemies There in him we may comfortably live and peaceably dye as the Bee in the Hive or Beast in the Den. In a word having Interest in God thou canst not be so beaten out of earthly comforts but that thou hast A Friend to heare thee when thou cryest A Friend to answer thee when thou callest A Friend to succour thee when thou wantest A Friend to pitty thee when thou mournest A Friend to defend thee when thou sufferest wherefore having God to our Friend conclude Happy are we in being in such a Case blessed are we in having this God for our Friend And so we passe from the Person Psal 144.15 to whom he makes his Addresse to his Carriage and Behaviour which is seen by that he did and by that he said By that he did he goes unto his Friend at Midnight Where we have first his Action shall go unto his Friend Secondly the Amplification from the circumstance of time at Midnight Shall go He sends not to his Friend by a Servant he sitts not still under a sense of want but he gets out of dores and useth the meanes to make supply of his present necessity You may conclude from the History that In distresse Doct. Litt. dilligence must be used and paines taken for Redresse when we are in misery honest paines and industry may not be neglected to find out a remedy It is not for us to say Jer. 10.19 I 'le beare it but paines must be taken and used that we may remedy it This must be done in all wants both Temporall and Spirituall In outward wants that concerne this Life meanes must be used for supply Ephes 4.28 1 Thes 4.11 12. 1 Cor. 4.11 12. They wrought with their own hands Ephes 4.28 1 Thes 4.11 12. 1 Cor. 4.11 12 Acts 20.24 Pro. 2.5 to sweat out a poore living so Acts 20.35 more shame for them to suffer it yet they did it And in our Spirituall wants the like dilligence is to be used for a supply of them Cant. 1.8 3.2 3. Isay 2 3. 55.1 26.8 9. Dan. 12.4 Reas Why else hath God afforded meanes of Redresse but that they should be sought and used God and meanes may not be severed meanes being the
and I have nothing to set before him The occasion of troubling you is urgent a Friend of mine is come to be my guest and I have not wherewith to enterteyne him had I of my own at home I would not be troublesome but I have it not wherefore I am necessitated to seek out for a supply you see then that Doct. Necessity carryes with it strong force in Reasoning Or An Argument taken from necessity is very powerfull and weighty Christ commanded his Disciples to use this Argument to any one that shall demand a Reason of their loosing and carrying away the Asse with her foale The Lord hath need of them and that shall satisfie Math. 21.3 Math. 21.3 This Reason caused the Apostles to preach to the Jewes before they turned to the Gentiles Acts 13.46 And why Paul was so diligent in preaching of the Gospel necessity is laid upon me Acts 13.46 1 Cor. 9.16 Rom. 13.5 1 Cor. 9.16 so Rom. 13.5 you must needs be subject It is as a strong Argument for Abstinence from things indifferent Acts 15.28 Rom. 12.13 1 John 3.17 Luke 10.42 Acts 15.28 To works of Charity and Mercy Rom. 12 13. 1 John 3.17 to seek after grace in attending on Gods Orâ—inances Luke 10.42 Such force is in it that it prevailed with Pilate to deliver an Innocent against his Conscience into the hands of the Jewes to be crucifyed Luke 23.17 Luke 23.17 Reas It hath the force of a Law with it it doth command yea it is above Law for Necessity hath no Law that is none that can command it and overpower it Necessitas non habet legem sed sibi legem f. cit It dispenseth with the Law as David in eating Shew-bread Circumcision in the Wildernesse Journeyings on the Sabbath c. and yet it is a Law to it self Themistocles comming to the Andraeans for Tribute told them that he was accompanyed with two Goddesses Abbot descript of the world p. 228. Eloquence and Violence they replyed that they had two Goddesses as strong which did deny Necessity and Impossibility They had it not neither was it possible to part with that which they possessed not Necessity prevailes more then any other Goddesse Use 1 Let us make use but a right use of this kind of arguing There are some that plead Necessity where there is none as Rich men who pretend necessity compells them to borrow scrape together c Some make it and then plead it A practise in these dayes ordinary Some bring it for their justification in Sinfull courses as to Lye Sweare break the Sabbath they cannot subsist and of necessity they must do thus or thus or else they must do worse and of two evills the least is to be chosen which albeit it be true being rightly understood of the evills of paine and punishment for there è malis minimum And so it was necessary that David should make choyce of one of the three 1 Sam. 24.12 13 14. Famine Sword Pestilence and it was his Wisdome to make choyce of the lesse yet this is not true of the evill of Sin for there è malis nullum Rom. 3.8 Rom. 3.8 No man can be driven into such a straite as to be necessitated to Sin he cannot be so encompassed betwixt two evills but that he may find an outgoing without a third Herod was not necessitated to cut off John Baptists head because of his rash oath he should have broak that bond There cannot a case be imagined wherein it should be impossible to avoid one Sin unlesse it be by the committing of another Therefore an Argument drawn from necessity in that case is invalid But in our Requests made to God or Man as concerning things necessary Gen. 47.18 and lawfull it may be pressed To man so Gen. 47.18 We will not hide it from my Lord how that our mony is spent So in case of debt 2 King 4.1 2. 2 King 4.1 2. That distressed Widdow of one of the Sons of the Prophets comes to Elisha and be moanes her condition her Husband was dead dyed in debt and moves compassion from her necessitous condition she had nothing to pay and her Creditors come and Arrest her Sons and carry them away for Bond-men who were the only comfort of her Lâ—fe remaining This moves Elisha to study to do her good and relieve her wants by Counsell and Miracle So the poore oppressed made known their necessityes to Nehemiah Neh. 5 1.-6 c. 5 1.-6 which moved him exceedingly with Compassion towards them And the Necessities of the Saints of Jerusalem is used as an Argument to stirr up Charity 1 Cor. 8.2 1 Cor. 8.2 By the same Argument may our Requâ—sts to God be pressed So did Jehosophat 2 Chron. 20.12 So Hezekiah 2 Chron. 20.12 2 King 19.14 Psal 70.5 86.1 2 King 19.14 So David Psal 70.5 86.1 Many examples might be brought Act. 4.27.29 And indeed it is a great fault not to lay open thus our wants Beggers much move by shewing their soares man may turne away the eye but God will not and beholding us he cannot but pitty us David Psal 25.18 â—esired God to look upon his affliction Psal 25.18 and his misery the Prophâ—t knew that having obteyned that help would soon follow His eye is a healing eye a helping eye So Moses speaking of the Fruitfullnesse of the Land of Canaan renâ—ers this to be the Reason of it the Eyes of the Lord were alwayes upon it Deut. 11.12 from the beginning of the yeare unto the end thereof Deut. 11 12. So that poor dejected soul that lyes under wants and miseries shall have a chearfull Spring a fruitfull Autumne that hath the Eye of God cast upon it his Eye makes our Mid-night Noone our Capricorne Cancer our Winters the Summers Solstice It sanctifyes yea it glorifâ—es all our Eclipses of poverty and want it turnes our want into fullnesse our stones into Bread our Water into Wine if he please but to look upon us he presently remembers our case as he â—id Peter's Luke 22.65 Luke 22.65 But this cannot be expected he should do till we urge this Argument and presse it upon him I am nothing I have nothing I am needy and in â—ant Psal 12.5 behold my Affliction and my misery And then for the sighing of the poore and needy God will arise as Psal 12.5 And as Pliny tells us of some Creatures which hatch their eggs only by looking on them Plin. lib. 10. c 9. so will God with his Eye help us and hatch us up againe be our Condition never so sad Use 2 And as our Necessities are a prevayling Argument with God so they should be alike praevalent with us in respect of our Brethrens necessitous conditions How often do we heare Need speak when yet the needy man saith nothing Revel 1.12 his Case cryes aloud when he is silent St. John Revel 1.12 speaks of seeing
lose his strength Isay 17.3 and Damascus the prime City of Syria should lose his Kingdome and that the Enemy should deale with Israel and Syria who had joyned together as one against Juda as the Harvest man doth with the stalks of Corne within the compasse of his sickle verse 4 5 6. cut them off together verse 4 5. And yet as in a Harvest-field after the carefullest Reaper there will be some gleanings left some grapes after the gathering in of the Vintage remaine hid under the leaves some Olives left upon the out boughes after the tree is most shaken so shall it be saith God with Israel some few shall be reserved after the common destruction verse 6. And the fruit of this Affliction shall be that the remaining Israelites shall look up to their Maker verse 7. They shall flye to him call upon his name devote themselves to his worship and service however before they were rebellious Isay 26.16 So Isay 26.16 Lord in trouble they have visited thee and thou hast heard of them they have sought thee c. This fruit of Affliction is so generall that the Prophet speaks as if it wrought thus in all men And thus did the backsliding Jewes Jer. 2.27 Hos 5.15 6.1 Psal 78.34.107.28 Judg. 6.6.2 Chron. 33. ii as God himself testifieth of them Jer. 2.27 So Hos 5. ult and 6.1 Psal 78.34 107.28 In the time of their trouble they cryed unto the Lord. We find they did so Judg. 6.6 Bind Manasses with chaines load him with irons bow down his neck and back with bonds and then he will know himself and confesse that the Lord he is God 2 Chron. 33.11 Pull the King of Babylon from his Throne lay his honour and insolency in the dust banish him the company of men turne him to eate grasse with the Oxe of the field and he will learn at length to praise the God of Heaven Dan. 4.33 34. Let the Prodigall be brought into extreamity Dan. 4.33.34 stripped out of his gay cloaths cloathed with raggs have an empty purse and an empty belly then he will think of his Fathers house and return home as we have shewed you more largely on that Parable Luke 15.11 Luke 15.11 So the Syrophoenician being afflicted in her Daughter vexed with an uncleane Spirit runs to Christ Mark 7.25 Mark 7.25 Much more might be said of it but I hasten to the Use after we have removed a scruple which is this Obj. Many are driven off further from God 2 Chro. 28.23 33.23 Jer. 2.20 5.3 Isay 1.5 Resp and not brought nearer to him by their Afflictions as we read 2 Chron. 28.22 33.23 Jer. 2.20 5.3 Isay 1.5 And this daily experience teacheth For Answer It is true Afflictions in their own nature do not this but as they are sanctifyed The effect of Gods stroakes is like to that of his word and other Ordinances if grace be given with them they are very profitable through his blessing if they be sent without a blessing they are a savour of Death and not of Life Now to the wicked they are not sanctifyed they are part of the Curse and forerunners of future destruction they reteyne their Nature still and so long no wonder if they profit not Secondly Albeit they drive not men to God so as to be truly humbled yet they enforce the worst to some outward kind of humiliation for the present as they did Caine Pharaoh Saul Ahab and others albeit they returned to their former course and like iron out of the fire to their former hardnesse Indeed the wicked are worst in long sorrowes and best in sudden as the godly are worst in sudden but best in long Afflictions and continued calamities Use 1 As for those that are not brought neerer to God nor to amend their lives by those Afflictions which they lye under or have been under let them know that their case is sad for that usually is the last remedy if that prevaile not God gives such up as a desperate cure as appeares Isay 1.5 9.13 Now Isay 1.5 9.13 is it not thus with many of us I spare to speak of the Land in generall I come nearer home to our own particular how have those Afflictions which you have undergone wrought on you Balaam's Asse could speak when it perceived the Angell to stand in the way in a narrow passage with a drawne sword And are not many of us more brutish then that beast we speak of We all are under some affliction or other yet we confesse not pray not but murmur and repine curse sweare blaspheme and work all manner of wickednesse trespassing more and more against the Lord Luke 23. sinning with a higher hand then ever With Simon of Cyrene we have borne the Crosse it hath lyen heavy upon our shoulders but we have not been crucified in respect of our Lusts upon the Crosse We grin under the burthen as Antick Pictures seeme to do under the weight of the house side whereunto they are fastened Nay not only grin like Anticks but we wax more violent in sin like Mastives we become more feirce for being tyed up or like unto Bulls more mad with bayting Isay 8.21 Revel 16.9.11.29 as we read Isay 8.21 Revel 16.9.11.29 Wofully sad is the condition of such we leave them to Gods mercy and come to a second Use Use 2 If Afflictions be a meanes to drive us to God be we exhorted to beare them patiently The best are apt to discover much weaknesse under their wants and sufferings and discover much want of Faith Patience Humility not weighing well the Profit and Necessity of them For the profit of them heare what the Church saith Lament 3.27 It is good for a man that he beare the yoake in his youth Lament 3.27 Psal 119.71 And what David speakes from his own Experience Psal 119.71 Many wayes they are profitable First they are Pillulae lucis Pills made purposely to cleare the eye sight not so much of the body as the minde and conscience they are the eye-bright of the soul Vexatio dat Intellectum the Rod and Reproose give wisdome Pro. 29.15 Pro. 29.25 David had many Teachers yet this taught him best It was said that Mr. Ascham was a good Schoolmaster to Queene Elizabeth but affliction was a better Luther saith of himself that he never understood some of Davids Psalmes till he was in affliction Pauls blindnesse took away his blindnesse and made him see more in the way of Life then all his learning got at the feet of Gamaliel could do The Christ-Crosse as some used to terme it placed before the Alphabet is no Letter yet all the letters in the Alphabet do not teach so many good Lessons as the Crosse doth Secondly They open the Eare as well as the Eye and cause us to listen and attend to those things which before we would not lend an Eare
manifest himself most of all and in the greatest splendor that may be And that immediately Revel 21. Psal 19.1 76.8 Rom. 1.18 Jam. 1.17 Psal 102.19 20. not by meanes neither Ordinary or Extraordinary as he doth here in this world Thence we see most evident signes of his Properties and Attributes of his Omnipotency Wisdome Justice Mercy Psal 19.1 76.8 Rom. 1.18 Jam. 1.17 Psal 102.19 20. Thence he sendeth his Angells Thence the Son of man descended Thence the holy Spirit was sent And thence the Son of man shall come to judge the world In a word Look as the soul of man is said to be in the Head or Heart so conceive of Gods being in Heaven The soul we know animates the whole body of man and by the presence of it in every member communicates Life to the whole yet by way of preheminency and excellency it is said to be in the Head or Heart of man because in these two parts of man and from thence she exerciseth her cheifest functions and deriveth her cheifest influence Thus it is with God he is every where And yet said to be within in Heaven because thence is the cheifest rayes of his majesty manifested Thus God may be said to be within in respect of his Habitation and dwelling More Particularly God may be said to be within in two other respects First in regard of Audience he is reâ—dy to hear us when we call upon him Secondly in regard of Ability and Power to help and succour us in our greatest distresses He is alwayes within in respect of his readinesse to heare us when we call upon him Psal 34.15 verse 17 18. Psal 145.18 19 So Psal 34.15 His eares are open unto our cryes and verse 17 18. The Righteous cry and the Lord heareth he is nigh to them that are of a broken heart So Psal 145.18 19. The Lord is nigh to all that call upon him yea to all that call upon him in truth he will fulfill the desires of them that feare him he will also heare their cry and will save them Psal 102.17.19 20. So Psal 102.17.19 20. He hath regard to the prayers of the destitute c He looked down from the height of his Sanctuary from Heaven did the Lord behold the Earth to heare the groaning of the Prisoner to loose those that are appointed to Death This readinesse of God's to heare us may be seen first in giving an Answer to his as soone as ever they have done their Prayer as Numb 14.20 when the people murmured and God threatened Gen. 24.15 Numb 14.20 Moses cryed and the Lord presently answered I have forgiven them according to thy Request So 2 Sam. 22.7 And Acts 4.31 When they had done praying 2 Sam. 22.7 Acts 4.31 the place was shaken where they were assembled together and they were all filled with the Holy Ghost Secondly He sometimes Answers before we have done praying So Dan. 9.20 21. whilst I was speaking and praying Dan. 9.20 21. Psal 35.13 yea whilst I was speaking in prayer the man Gabriel came c So Psal 35.13 my Prayer was turned into my own bosome This Answer David received even whilst he was praying Thirdly He shewes his readinesse in that he heares us so soon as ever we begin to pray So Dan. 10.12 Feare not Daniel Dan. 10.12 for from the first day that thou did'st set thy heart to understand and to humble thy selfe before thy God thy words were heard his eares are open at the first like a tender Mother or Nurse which use to be so wakeful as that they heare the Infant when it first begins to whimper Fourthly He shewes his readinesse to heare in that sometimes before we can speak a word Psal 32.5 when it is but in the purpose of our Hearts to pray God prevents us and grants us that which he knowes we would have begged of him Isay 65.24 Isay 65.24 Before they call I will answer He heares and sees the inclinations of the heart John 11.41 Father I thank thee said our Saviour at the raysing up of Lazarus that thou hast heard me Bernard notes upon these words that at that time when Christ gave thanks to God for having heard him he had said nothing to his Father but in his heart And that God had heard before he spake And thus as our Saviour entered into the house to his Disciples januis clausis when the dores were shut John 20.28 So God many times enters into us when our lips are shut and we have not opened them by verball Prayer Fifthly and lastly He shews his readinesse to hear us in hearing a voyce in that which hath no voyce and that is our Teares The Lord hath heard the voyce of my weeping saith David Psal 6.8 Isay 38.5 Psal 6.8 So Isay 38.5 In all these particulars Gods readinesse to give us audience may appeare And as he is alwayes within in regard of his readinesse to heare so no lesse within in regard of his Ability to help and succour us God hath spoken once yea twice have I heard it that Power belongs unto the Lord saith David Psal 62.11 This hath the Testimony Psal 62.11 both of Gods word and works Of his word There is none like unto the God of Jesurun saith Moses who rideth upon the Heavens for thy help Deut. 33.26 27. Jer. 32.27 2 Cor. 9.8 Deut. 33.26 27. read Jer. 32.27 2 Cor. 9.8 The very Pillars set up in the Porch of the Temple taught this Truth the name of the one was Jachin he shall establish and the name of the other was Boaz in him is strength 1 King 7.21 Jachin and Boaz in him 1 King 7.21 cannot be sundered And the works of God in all ages have testified as much Psal 135.5 Psal 135.5 6. 6. What mervailous things hath he effected for the succour of his Church and people you have before in part heard and may heare more thereof hereafter In short Gods Almightinesse is his Essence and his Essence is his Almightinesse All in God is Mighty mighty Mercy mighty Patience mighty Power It hath no limits He hath the same way meanes receipts to keep from ruine and to help as in former times c Thus you see how God is a Friend within not only in respect of habitation but in regard of Readiness to heare and of Ability to help Use 1 This may discover to us the folly of those who neglect this Friend within and knock at a wrong dore seeking to vain helps in the day of their distresse Papists reach us to goe for all our Necessities by Invocation to Saints in Heaven but these can neither heare nor give I know that the Papists will not say that all the Saints in Heaven heare all that is said and done on Earth And we must be sure to pray where we may be sure to speed Our Saviour Christ was willing to give us a Rule for
of the Cloud â—ooks in the face of the Sun So is it in Prayer if at any time man looketh full in the face of God in and through his beloveâ— Son he shall find him to be within and God will shine on us with the Divine colours of his grace Luke 9.29 Psal 36.9 Exod. 34.29 Thence it is that we conclude all we pray tot Exod. 34.29 Psal 36.9 Luke 9.29 per Jesum Christum Dominum nostrum the force of the whole is usually at the shutting of it up all is concluded in the name and mediation of Christ Dan. 9.17 Dan. 9.17 Observing these three generall Rules thou may'st comfortably rest assured that God is within ready and able to help thee in thy greatest troubâ—es Use 3 The Comfort of a Christian arising from hence is very great in that when he is beaten out of all other comforts yet he hath such a Friend within to come unto Take outward comforts from a worldling he is like an unarmed man in a field or a naked man in a storme but a Child of God is still happy he hath a Friend within one that will comfort him direct him protect him Isay 43.1 2. and is ready at hand Isay 43.1 2. when all worldly Friends forsake him Psal 27.10 I will conclude this point with that sweet meditation of Austin Psal 27.10 upon this passage of the Parable Nullus de janitoribus respondit c. None of all the Porters none of all the Servants Aug. de Temp Serm. 171. Tom. 10. none of all the Children made answer they were all asleepe only the Master was awake and heard when he was called Chrysolog and as another upon the Text he was neerest the gate when the Friend knocked at this dead time of the Nigâ—t He was first awake if he slept at all and first answered O quà m dare vult c How willing is he to grant who is so willing to be diâ—quieted how glad to hear thy knock who hath placed his bed so neare the gate O quam non ad januam tantum sed ipsa janua Dominus fuit And how truly may we say he was not only neare the gate but the Lord himself was the very gate who when his Children are asleep and the eares of Saints and Angells shut primus solus first and at the first call nay only made Answer to it Nor is there any saith Austin that can give an answer but thy selfe And to thee Lord I come of thee I crave at thee I knock for thou art the Gate Rise Lord and shew me Mercy thou need'st no Minister thou canst do all things If thy Children should be asleep yet thou that keepest Israel dost never slumber nor sleep Psal 121.3 4. Still thou art within and awake why should I feare Quest But may not God be within and yet we kept without as this Friend was by his Friend For a while we may Resp Doct. we lay it down for a Truth Although God be a Friend within and alwayes ready to heare the Prayers of his Children and Friends yet he doth not alwayes grant them their desires at the first he may put off his Friends with delayes for a time keep them without and give no satisfactory answer to their desires and that for some weighty Reasons which in his wisdome he sees fitting I will first prove it then give Reasons for it Sometimes he may be silent and answer nothing when they call Job 30.20 And this the faithfull have bitterly bewailed Job 30.20 I cry unto thee said Job and thou dost not heare me I stand up and thou regardest me not Psal 22.1 2. Lament 3.8.44 Cant. 5 6. So David Psal 22.1 2. and the faithfull Lament 3.8.44 God did not only keep his Friends out but their prayers out for a time in their apprehensions This the Church laments Cant. 5 6. And sometimes he puts them off with excuses as he did the woman of Canaan Math. 15.22 c. Math. 15 22.-27 Yea he hath sometimes deferred and put them off so long as that they have been weary with waiting Psal 69.3.119.81 82.123 Psal 69.3 Psal 119.81 82.123 and have done expecting like some Merchants who hearing no newes of their ships for a long time give all over for lost Isay 49.14 So Isay 49.14 Zion said The Lord hath forsaken me and my God hath forgotten me And this seemes to be the meaning of that place Luke 18.7 Luke 18.7 8. 8. When the Son of man commeth shall he find Faith on the Earth His stay will be so long before he comes to avenge the cause of his Elect that when he doth come he will scarce find Faith in holding out expecting the performance of those things which we have prayed for Reas If you desire to know the Reasons of this delaying and putting off before he answers they may be these First God hath an eye herein to his own glory which is exceedingly advanced hereby When Lazarus was sick his Sister Martha and Mary sent word to Christ thereof John 11.3 John 11.3 Behold he whom thou lovest is sick that they thought was enough upon the newes thereof they doubted not but he would come quickly and visit him but he abides two dayes still in the same place verse 6. he delayes on purpose to come and comfort them And why so The Text shewes that it was for this end verse 6. that God might have the more glory by it verse 4.15.40 So at that Marriage Feast in Galilee verse 4.15.40 whereto Christ and his Disciples were invited when the provision of Wine failed Mary his Mother acquainted him therewith hoping that Christ would make a supply thereof he tells her that his houre was not yet come John 2.4 he delayed till generall notice was taken of the want John 2.4 that so the glory of the miracle might be the greater The Lord hath made every thing beautifull in his time saith Solomon Eccles 3.11 Eccles 3.11 He knoweth the best and fittest time to bestow his mercy on us so as that he may have most glory by the graunt and we most comfort and that is usually the time of trouble Psal 9.9 86.7 Gen. 22.14 Isay 33 9.10 Psal 119.126 Psal 9.9 86.7 yea of great trouble and sorrow In the Mount of the Lord it shall be seen Gen. 22. See Isay 33.9.10 Now in this desperate case I will arise so Psal 119.126 Secondly God respects the good of his Children in this delaying For in so doing he prepares them for an Answer and prepares the Answer to be the better for them First he fits them and prepares them the better for an Answer and that many wayes As first by humbling of them under a fight and sense of their wants and faylings which usually are best discoâ—ered by long delayes as a horse that hath any infirmity will soon shew it in a long journey
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
declareth and openeth to man what his will is The former is Voluntas quam Deus vult that will which he willeth us to will and with this his Power doth not alwayes concurr And of that our Saviour speaks Math. 23.37 Both these distinctions look the same way Math. 23.37 Others Answer thus Junius The will of God though it be but one as God is one yet this one will doth exercise and extend it self diversly upon divers objects and is to be considered in divers degrees The weakest and most remisse degree is to will the suffering of evill for though God to speak properly wills not sin yet he willingly suffers it which he could easily prevent and hinder if he would oppose his omnipotent Power which he alwayes doth not The next degree of Gods willing stands in commanding good approving of it where it is found And thus he wills and commands that all men should repent and would not that men should perish and these things he willeth seriously but this will which stands in commanding promising and the like is too often resisted and made ineffectuall by men The highest degree of willing in God is when he so wills a thing as that withall he employes his Omnipotent Power for the effecting of it and by this he doth whatsoever he pleaseth in the Heavens and on the Earth Psal 115.3 Psal 115.3 This Will cannot be resisted And thus he wills the salvation of the elect and workes that in them that he requires of them See then that thou provest what the good and acceptable will of God is towards thee Rom. 12.2 Rom. 12.2 Leave secret things to God enquire into that part of his Will revealed Doth any man put his Son to School to learne what his Master thinks Quis tam stulte curiosus est qui filium suum mittat in scholam ut quid Magister cogitet discat saith Austin Consider how farr God hath engaged himself unto thee by promise what qualifications and conditions he expects to be in thee and from thee and so farr as he hath made known his Will unto thee thou may'st rest upon his Power for that shall not be wanting to effect it Call upon me Psal 50.15 saith God in the time of Trouble and I will heare In all thy troubles inward or outward cry call feare not the Power of God doubt not of it Math. 8.2 but say Lord if thou wilt thou canst make me cleane so if thou wilt thou canst pardon me heare me help me Jam. 4.15 Put in if God will in all thy Resolutions make that good and thou may'st conclude what God seeth to be good for me that he will do what God will do that he can do what God will do and can do that shall be done Therefore what God seeth to be good for me shall be Get but Gods good will and all will be well and get unto Christ and feare not but thou shalt have that Luke 2.14 Luke 2.14 Thus you have heard of the discouragements that we may meet withall in our comming to God but notwithstanding all these we may not be driven off A Friend will not be discouraged saith Christ from comming to his Friend although the Dore be shut c. God is your Friend you are his therefore be not discouraged So then let us take one observation more along with us Doct. Gods Friends should not be driven off from seeking to him by Prayer notwithstanding the many discouragements which they meet withall let the Dore be shut the Children abed an unkind answer given yet nothing should stave them off from calling upon God in the day of their Distresse How was Jchosaphat put to it 2 Chron. 20.12 Psal 44.8 to the end he knew not which way to turne him his Enemyes were many people unable to resist yet his eyes were up to God still 2 Chron. 20.12 So Psal 44. from verse 8. to the end nothing could keep them from seeking unto God Nay albeit the Lord had willed his people not to trouble him and positively told them that he would deliver them no more yet that could not beat them off they would stiâ—l seek unto him as we read Judg. 10.13.15 Instance in David Psal 88 3-14 And in Dan. 6.10 Judg. 10.13.15 Psal 88 3-14 Dan. 6.10 Jon. 2.1 2. Math. 20.30 Mark 10.46 So Jon. 2.1 2. He was in the belly of the deep and in the belly of the Whale and had neither Sun-light nor Candle-light little hope of ever being delivered out of that Prison yet he is there praying We read in the Gospel Math. 20.30 of two blind men one was Bartimeus Mark 10.46 they were rebuked by the multitude but that would not do they hold on and cry out after Christ But amongst all examples none is more remarkeable then that we have Math. 15.22 Math. 15.12 It is set out with an Ecce and so calls upon us for speciall regard A poore Cananite comes to Christ in the behalfe of her Daughter who was possessed with a Devill she instantly beseecheth him prostrate on her knees even in the bowels of compassion to behold her Child her little Child as St. Marke hath it and dislodge that uncleane and raging spirit Mark 7.23 who had taken up her body as a Cabinet to rest in Have mercy upon me ô Lord. She saw her self beaten on her poore Childs back and acknowledgeth her own sin in her Daughters sufferings Have mercy on me thou Son of David thou that wast thy self borne of a woman pitty a woman thou that hast the bowells of a man in thee hide not thine eyes from thine own flesh my Daughter my little Daughter is vexed yea greviously vexed with a Devill and thou our blessed Jesus who cam'st to destroy the workes of the Devil have pitty therefore on this my Child c. Now who would expect any other then a present Answer to so humble and pious a suite yet see what discouragements she meets withall First not a word doth Christ give her Math. 15. verse 23. verse 23. he seemeth to neglect and slight her and a willing neglect saith one layes strong seidge to the best Fort of the soul She was well assured that he heard her for she cryed out she whispered not what might she think Math. 9.12 Is this the Physitian that came into the world to cure the sick and doth he refuse to help his Patient Is this that Fountaine that invites all to come and drink freely John 7.37 John 1.1 and doth he now with-hold water fâ—om the thirsty Colos 2 3. Pro. 9.3 4. Is this the Word and wisdome of the Father which sends the maydens to cry out in the Market places Come unto me and Who is simple let him come Esay 61.1 Luke 4.18 and is he now become dumb Is this he that was sent to comfort the afflicted and will he add Affliction to Affliction by a
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
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
the gift and the want The gift must be proportioned to the want of our Brother both in respect of quality and quantity For kind and quality if he be hungry give him bread if thirsty drink if naked cloth So Math. 25. What they stand in most need of Math. 25.35 in that afford your help It would be a sensless over-sight to give a strong-limb'd soldier a Crutch or a maimed one a Corslet Secondly in such a measure must we give as our Brethrens present necessities do require He that giveth more then sufficient non dat sed ditat doth rather out of Bounty inrich with benefits then out of Charity supply with an Alms. And he that giveth less then necessity requireth non pauperem sustentat sed paupertatem saith one he cureth not the Disease of poverty but onely giveth some present ease unto it and if fresh Remedies be not supplied the pains are but prolonged You suffer him to rost at a lingring fire rather then take him from off the spit yet it is better that the poor should take a sleight surfet through too much fulness then to be pinched or famished for want of necessaries Use 1 Such then as regard not their Brethrens necessities in giving are to be reproved Some there are who content themselves in giving the Alms of the Tongue onely to him that is hungry or thirsty cold and naked c. as if men could eat Precepts and drink Advice Wisdome is good with an Inheritance saith Solomon so is good Counsel with other outward supplies Should a hungry man beg bread of thee and thou fallest to instruct him but deniest him food to his body he may say to thee as Hushai said to Absalom of Achitophels counsel The counsel is good 2 Sam. 17.7 but not at this time Others it may be will give but it shall be that which they can best spare but not what their brother wants or whereof they are able to make any use Eye-salve laid to the foot profiteth not and the Poultess for the feet laid to the eye doth more hurt then good so Bounty misplaced And others perhaps will give but to all alike having but one Omer or measure for their Charity be the Person Time or Occasion what it will be As so much to a Brief and no more so much at every Good-Time as at Christmas Easter but at no time else And some give onely Mint and Cummin things so small and in so small proportions be the necessity never so extream as that it seems onely to keep him alive who receives in continued misery And so the benefit hath almost the nature of an injury This is not wisely to consider of the poor and needy as we are required Psal 112.5 Psal 112.5 Giving must be done with choice and not by chance wisely and warily not heedlesly and carelesly Vse 2 See then that though your Bosoms be open they be not loof and though your Bounty walk yet let it not wander It is Christ's Rule that in giving out left hand may not know what our right hand doth Math. 6.3 Yet our right eye must know what our right hand doth for the better ordering and directing of it There is a bountiful eye that Solomon speaks of Prov. 22.9 Prov. 22.9 This is such an Eye that looketh every way and searcheth out where want lyes hid Rev. 1.12 And as St. John Rev. 1.12 is said to turn and see a voice So this Eye sees a voice in a sad Aspect a pale look a hollow cheek a bloudless lip a sunk eye a trembling hand c. and it no sooner sees this voice then it is forward to supply it it opens the hand before the other opens the mouth So Archesilaus no sooner discovered the cloaked wants of his decayed Associate but presently he conveyed a sum of money in very close and secret manner under his pillow that he might seem rather to find then to receive that which he stood in need of and was ashamed to ask which caused him to say upon the discovery This is Archesilaus's Theft Oh that we had more such Thieves In many cases and with many persons it is more grievous to ask then to want much rather had they endure their poverty with silence then by publishing their wants receive relief Hearken thou after another voyce Psal 21.2 3. Isa 21.14 then the Tongue and hear with another Organ then the Ear Hearken with the Eye and thou shalt see Need speak when the Needy man saith nothing his Case cries when he is silent and as God preventeth us with his mercy so should we the needy and distressed with ours If this Eye of Bounty stay till it be asked it doth not give as it is asked but as it sees the necessity to require If the want be ordinary and common it supplies that with her aboundance and superfluities Prov. 5.15 16. Luke 8.11 with the overflowing of her Cestern If great it supplies it with her conventencies Luke 8.11 Having two coats it spares one and if the Necessity be extream it shall be supplyed with her necessities it will sell the Coat from off the back rather then suffer such a one to perish Luke 12.32 Luke 12.33 And thus in giving we should shew our selves to be as wise Physitians and not as deceitful Empiricks the Physitian enquires after the nature of the Disease constitution of the Person temperature of the Climate Season of the Year and answerably prescribes his Remedy The Emperick gives his Remedy without any respect of these And such are Physitians of no value Job 13.4 Mystically from this friends arising out of his bed to help his friend our Saviour would give us to understand hereby That Doct. God is never so in Bed but being awakened by faithful Prayer he will rise and relieve his friends that is the Point we are now to speak unto God is pleased sometimes to put himself into a posture towards his friends as if he were a man a bed and asleep in his bed as you have heard before he seems to be to them as a man asleep is to his friend unmindful and forgetful of them when he retires himself and doth not appear in the behalf of his servants it carryeth with it some shâ—w of indisposition and otiation in God as if he were gone to rest and minded us not but when he appears for our help when he addresseth and prepareth himself to succour us then he is said to arise out of his bed and open his eyes and to awake out of his sleep So we read Psal 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord I will set him in safety from him that puffeth at him The people of God sigh and cry in their Afflictions at which their Enemies make but a puff and laugh them to scorn Now will I arise saith God c. So Psal 102.13 Thou shalt arise
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
said Jacob he holds with his hands though his joynts were our of joynt Let God seem to take Esau's part smite him maim him he will not let go his hold What is thy name said the Angel never did I meet with so stout a man Well! kneel down Jacob rise up Israel thou art a Conquerour vers 28. Now Was this strife corporal onely No no hear what the Prophet speaks Hos 12.3 4. Nor was it perfunctory and formal prayer but earnest and importunate Hos 12.34 He cryed and made supplication and thus overcame Besides this Parable of a Friend coming to his Friend at Midnight Christ hath given us another that of the unjust Judge who heard the Widows Cause in regard of her Importunity and not otherwise Luke 18. and withall leaves us a History of his own of the Woman of Canaan who overcame him in the behalf of her Daughter by importunity with which History we have before acquainted you such have the Prayers of the godly been For the further clearing of the Point let me shew you what this Instancie and Importunacie in Prayer is and wherein it consists And so Importunate Prayer is a fervent and frequent desire of the Soul for some special mercy so as it will take no denial Or A fervent and frequent pouring forth our souls to God without giving over till he grant us our desires There are three things in Importunity First Fervency Secondly Frequency Thirdly Perseverance First Fervency This consists not in the loudness of the voyce albeit it be many times expressed by loud crying the Peacock hath a louder voyce then the Nightingale Nor in long praying for God doth not measure prayer by the length albeit long Prayers may be fervent Prayers but in the crying of the Heart The earnest intention and contention of the Soul and Spirit expressed in Scripture Joel 2.3 by renting of the heart and pouring out the Soul and crying of the whole heart Psal 119.145 146. This is added as a Proviso to effectual Prayer 1 Sam. 1.15 Psal 119.145.146 Jam. 5.16 Ver. 17 18. Jam. 5.16 where effectual and fervent are joyned together the more fervencie the more prevalencie in our Prayer Eliahs example is added ver 17 18. He prayed and prayed so it is in the Original We translate it He prayed earnestly and he was heard Thus our Saviour prayed in the days of his flesh Heb. 5.7 Heb. 5.7 We read of a Dutch Martyr in our own Monuments one Giles of Bruxels who was so ardent in his Prayer kneeling by himself in some secret place of the Prison where he was that he seemed to forget himself and being called to his meat he neither heard nor saw who stood by him till he was lifted up by the arms and then he would speak gently to them as one awaked out of a Trance Secondly there must be Frequency in it We give not over at the first denial no nor at the second if we be importunate Psal 27.4 One thing I have desired of the Lord and I will seek after it Psal 27.4 Psal 69.3 Isa 62.9 Ver. 6 7. that is I have sought it and will seek again and again So Psal 69.3 and Isa 62.1 For Sions sake I will not hold my tongue c. He would renew his Suit and follow it and the like he requires of all faithful Watch-men that they cry day and night and not keep silence till they had obtained their desire for Sion 2 Cor. 12. ver 6 7. Thus Paul prayed thrice and Latimer plyed the Throne of Grace with Once again Lord once again restore the Gospel to England as if he would have no nay Thirdly as our Suit is to be renewed Gen. 32.24 so we must persevere in it So Jacob did not onely wrastle but continued all night and morning too He gave not over till he had what he sought for this is injoyned Col. 4.2 1 Thes 5.27 And that Parable propounded for that very end that we should pray and not faint Col. 4.2 1 Thess 5.27 Luke 18.1 Luke 18.1 And thus you see what importunate Prayer is and wherein it stands These Particulars we shall hereafter in the verses following speak more fully unto let us now make some use of this Use 1 If importunate Prayer be prevailing Prayer never marvail that so many of us pray and yet prevail not The prayers of most are but lip-labour and lip labour is lost-labour Luke-warm prayers God respects no more then he doth luke-warm persons and such he hath threatned to spue out of his mouth Rev. 3.16 True Prayer is not the labour of the Lips Rev. 3.16 but the labour of the Heart and of the Soul Moses prayed earnestly to God and yet not a word that we hear him speak Exod. 14.15 Wherefore cryest thou unto me saith God that is with inward groanings Exod. 14.15 albeit there was no audible voyce and God heard that strait The like did Hannah 1 Sam. 1.13 and yet she spake not a loud 1 Sam. 1.13 she spake in her heart saith the Text and that fervently and God heard her and answered her Paul before his Conversion prayed often and long too for he was was a Pharisee and one of the strictest and devoutest of all the Sect as he testifies of himself and they were given to much praying as the Scripture testifies of them yet God took no notice of all his formal and hypocritical Prayers he gave no ear unto them before his Conversion but when he came to be humbled and poured forth his Soul earnestly and fervently God then said of him Behold he prayeth Act. 9.11 Before he prated prayers now he prayeth prayers that was prayer indeed Act. 9.11 which he now put up to God and that God heard How often do we pray and yet forget that we have prayed Can we think that God will hear us when we hear not our selves Or remember that Prayer which we have forgotten that we ever put up unto him Never think to be heard of God in mercy or to obtain any blessing at the hands of God by thy cold careless and customary prayer Psal 141.2 David compares his prayers to Incense and no Incense was offered without fire it was that that made the smoak of it to ascend Prayer that is cold makes but a smother and troubles the eyes of God Isa 1.15 as he shews Isa 1.15 but they are not a sweet Perfume in his Nostrils Vse 2 Oh! that we were more importunate in this Duty then we are that our Prayers were more fervent frequent constant for the poor distressed state of Christs Church and for our selves the Child hath escaped many a stripe by his loud crying Prayer is the Arrow of Deliverance if it be not drawn up to the Head is will hardly fly home unto the Mark. Our Saviour tells us of a King that going with Ten Thousand to make Warre with another that comes against him with
hath for our encouragement therein as you see here is the Text. Large Promises indeed of which more hereafter Lastly the whole Trinity concur in the discharge of the Duty each Person hath a hand in this Holy Exercise Rom. 8.16 17. Heb. 4 14. Rev. 8.3 4. Joh. 16.23 The Holy Ghost frameth our Requests for us Rom. 8.16 17. The Son offereth them up unto his Father Heb. 4.14 Rev. 8.3 4. And the Father accepteth them thus framed and offered up Joh. 16.23 O noble work Ursinus saith one ad quod tanti Artifices concurrunt to the performance whereof so many Artizans do concur and meet The Omnipotencie of the Father the Wisdom of the Son the goodness of the Holy Ghost where Goodness willeth Wisdom disposeth and Omnipotencie performeth These things considered who can question the lawfulness of the work enjoyned yet had we no other Warrant then this in my Text I say Ask it were sufficient Vse 1 Have we not great cause then to be humbled and ashamed for our neglect of so warrantable a work We are daring enough in doing things forbidden but very dastardly and cowardly in good Duties where we should be bold We can swear without Warrant curse and ban without license and commit many other gross sins absolutely forbidden but call upon men to call upon God to seek to him by Prayer for pardon for what is past or for strength for the future Oh then they dare not presume to come before the Lord and speak unto him But is it presumption to do that which is commanded and no presumption to do that which is forbidden upon pain of death So in other things we can bear up with the Legality of our Actions we care not what men say or think of us so long as we have Law or Ordinance on our side to justifie our doings when notwithstanding they will scarce hold out water And yet in the discharge of this Duty how timerous and fearful are we lest we should offend some and displease others to whom we have Relation that like not this praying in a morning nor evening neither in the Family nor otherwise Oh the baseness of our hearts and spirits in yielding to such suggestions It was otherwise with Daniel Dan. 6.8 9. Vers 10. when a Decree was established by Darius against Prayer Dan. 6.8 9. that could not drive him from the doing of it ver 10. He knew well enough who it was that had said Call upon me and was content to hazard his life rather then to hazard his soul saith Chrysostome Chrys de Orand Deum lib. 1. Polan in Dan. 6.10 Nor could that Edict of Hen. the Third King of France restrain the Protestants in his Kingdom from Prayer albeit he had thereby strictly forbad them to pray with their Families No Prince nor Potentate Parent nor Master hath power to forbid what God hath enjoyned and that as a special part of his Worship nor may they be obeyed in any such Injunction should they give it And if fear of punishment nay Death it self should not dishearten us much less should fear of a frown from some that are great or superiour unto us It is a good meditation of an able Divine Mr. Tho Fuller Med. lib. 2. p. 6. concerning the point in hand hear his words A Person of great quality saith he was pleased to lodge one night in my house I durst not invite him to my Family-Prayer and therefore for that time omitted it thereby making a breach in a good Custom and giving Sathan advantage to assauâ—t it yea the loosening of such a link might have endangered the scattering of the Chain Bold bashfulness which durst offend God whilest it did fear man especially considering that though my Guest was never so high yet by the Laws of Hospitality I was above him whilest he was under my Roof Hereafter whosoever cometh within the Doors shall be requested to come within the Discipline of my house if accepting my homely Dyet he will not refuse my Home-Devotion and sitting at my Table will be intreated to kneel down by it Bravely resolved Use 2 Wherefore let us set upon the Duty with all boldness and chearfulness Jos 1.9 Have I not commanded you said God to Joshua in another case as it he should say Go on couragiously whosoever doth oppose I Sam. 13.28 I will bear thee out Wicked Absalom would encourage his servants to a bâ—ouâ—ly act with Fear not Have not I commanded you be couragious and be valiant and shall his Servants venture upon so horrid an act upon his command and we not upon so hoâ—y a Duty upon our Lord and Masters Warrant Jacob thus encouraged himself being to go for his own Countrey by order from God to pass by â—is Brother Esau's Territories whose fury he feated Hast not thou said unto me Gen. 32.9 Return unto thy Countrey I will deal well with thee Gen. 32.9 And shall we fear and be faint-hearted in â—eeking to Goâ— by Prayer having Christ not onely to go before us by his example as we shewed you in the entrance upon â—he Parable but likewise commanding us to perform the Duty who is our Lord and Master to whom we whom we owe absoâ—ute obedience He that healed me the same said unto me John 5.11 Take up thy Bed and walk said the Lame man unto the Jews Thus anâ—wer all Opposers Mockers Scorners whatsoever He that made me he that saved me he that is now my Advocate and shall by my Judge hath said unto me Call upon me ask of me seck to me Thy face Lord will I seek Quest But whom doth this Concern who are in the Pattent or warrant Is it for any one to come into the Presence of so great a God or for those onely who are Gods speciall favorites as was Abraham Daniel Job c. Resp Our Saviour speaks not here as to some Singular Person I say to thee but generally I say to you you my Hearers you my Disciples So then Doct. Prayer is a work of Generall Concernment Psal 145.10 It concerns every one as well as any one the Saints especially Psal 145 10. they are best fitted and qualified to pray and praise the Lord yet all men Generally 1 Tim. 5.8 1 Tim. 5.8 Nor is it to be restrained to men alone as if the woman had nothing to do with it for they are in the Pattent as well as men So Wives with their Husbands 1 Pet. 3.7 and alone by themselves as did Hannah 1 Sam. 1.10 and another Anna that was a widdow 1 Pet. 3.7 1 Sam. 1.10 Luke 2.37 Luke 2.37 No Sex State or Condition but is bound to a performance of this Duty And thence it is that where we read of any Command to pray in Scripture usually it is as large as any of the ten Commandements binding all persons to the performance of it And yet there are two necessary Cautions or Limitations given
the first concerns Infants and Children Danaeus in orat Dom. c. 4. Psal 8.2 and such as have not the use of Reason these cannot performe the Duty as yet and are excusable As for that of David Psal 8.2 Out of the mouth of Babes and Sucklings c. â—hat is to be understood of the might and power of God seen in them yet these must be taught as soon as they are able to Learn to lisp out Hosanna even in their tender years Eyf 1. Colos p. 15. these seeds of direction are to be sowen in their hearts even in their Infancy that so they may be in a better forwardnesse when they come to years of understanding Secondly This is not to be understood of all sorts of Prayers Publique as well as Private Vocal as well as Mental for Publique Prayer in the Congregation vocally pronounced and offered up belongs not to all but to those that are thereunto called aâ—â—s the Pastor of the Chureh Acts 6.4 Jam. 5.14 Acts 6.4 Jam. 5.14 Nor are women permitted to speak in the Church as the mouth of the rest neither in preaching or praying further then in manifesting their Assent by closing up with Amen The grounds or Reasons of this Doctrine delivered are these First Prayer is a moral precept and all the Commandements of the morall Law binde the consciences of all men to obedience so long as they are in force and his morall precepts being perpetuall binde the consciences of all to obedience perpetually Secondly We are all Gods Creatures and bound to worship him as he is our Creator Psal 107. 147. Psal 107.147 Beasts Ravens in their kind call upon him and shall we be worse then they to whom God hath given the Use of Reason that we may serve him better then they Thirdly Nor is there any one amongst us but stands in need of some blessing or other and if we want then must we pray for it as you find in my Text Fourthly None but hold something of God and must pay this Rent we hold by Coppy what we have and owe to this Lord suite and service Obj. But if all are bound to pray then the wicked as well as good Esay 1.15 Psal 50.16 Prov. 15.8 Resp Acts 8.22 and if so why are they forbidden Esay 1.15 Psal 50.16 Prov. 15.8 There is no man so wicked but stands Charged with this Duty Acts 8.22 Simon Peter calls to Simon Magus to pray to God The second Commandement enjoyns the materiall part and imposeth the Duty on all Secondly Yet wicked men living in sin may not pray for that they sin in the formall part of prayer in the right manner of doing it and so take Gods name in vain in the performance thereof which is forbidden in the third Commandement These praying amisse without Faith Repentance Fear Fervency c. God counts their prayers abominable and rejects them Thirdly Though wicked men sin if they pray not and sin if they pray yet the sin of such is lesse who faile in the manner of praying then theirs who wholly omitt it for in the totall omission of this Duty there is a double a breach breach both of the second and third Commandements but in performance of the duty though sinfully the third Commandement is onely violated Fourthly Although God do not hear nor will he hear a wicked man that prayes in respect of his sin John 9.31 Yet such may be encouraged to the Duty John 9.13 as they are Gods Creatures though but Ravens nor will God withhold from them Common mercies but reward with Temporall blessings the very shaddow of goodnesse as he did Ahab 1 Kings 21.29 Use If this be a duty of generall Concernment 1 King 21.29 and belongs to all Let every one make Conscience of it none hath a dispensation for the omission thereof from the Throne to the footstoole It is not highnesse nor honour nor poverty nor sicknesse that will dispense with it Blesse the Lord O house of Levi Blesse the Lord O house of Aaron saith the Psalmist Psal 135. So here let the house of Judah Psal 133. Kings and Potentates of the earth blesse the Lord and call upon his name let them praise him and magnifie him for ever Let the Tribe of Reuben Nobles and Potentates of the Earth make Conscience of honouring that God who hath honoured them Let the Tribe of Dan Judges and Magistrates do the like calling on God for grace to execute Judgment without partiality Let not the Tribe of Gad forget it men of War and Martialists that God may teach their hands to War and fingers to fight The Tribe of Zabulon Sea-faring men and Marriners these have a great need to call upon God being in the mouth of daunger So the Tribe of Ioseph Students and Schollars The Tribe of Benjamin Traffiquers and Merchants And the Tribe of Ashur Citizens and Courtiers The Tribe of Isachar Country-men and Farmers every Tribe as well as the Tribe of Levi whose calling calls on them especially to be aboundant in this uDty All must pray every Tribe must call upon the Lord praise him and magnifie him for ever Revel 5.8 we read that every one had his harp and viall full of odours so ought Revel 5.8 this Duty to be performed by every mans own self and for himself The Just shall live by his own faith Hab. 2.4 saith the Prophet so he must look to get his living by his own prayers I might reprove the horrible prophannesse of most families who are without prayer and live in an ordinary neglect of this Duty Let such read those Texts Psal 97.6 Zeph. 3.1 Dan. 9.13 Ezek. 22.30 And of such as neglect this duty in private Psal 79.6 Zeph. 3.1 Dan. 9.13 Exek 22.30 especially great ones who have greatest cause to pray seldome shall you hear of a silk-stocken worn out at knees with praying The Lord amend us for we stand in great need of mending Thus much of the warrant now to the work it self Ask Seek Knock. Here are three Acts but the Duty is the same all is by Prayer albeit expressed by a kind of gradation in three several termes whereof the latter imports more vehemency then the former Some distinguish the words thus Bonavent in Loc. Ask by Prayer Seek by Living well and Knock by Perseverance and holding out unto the end And others thus Ask by Prayer Seek by Reading Knock by Repenting or ex parte petiti in respect of the thing sought thus Petite veniam Quaerite Gratiam Pulsate ad gloriam Ask forgivenesse Seek for Grace Knock to enter into Glory Aug. In short for so Austin concludes it To Ask is the Labour of the mouth To Knock is the Labour of the hand And to Seek is the Labour of the Heart so that the whole man is to be occupyed and all the members of the Body and powers of the soul are to be employed in this Duty of Prayer
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
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
comest by them thou hast riches honour high place good name Wife Children House Land c but how cam'st thou by these things Unlesse that Prayer had a hand yea a chief hand in getting of them the purchase hath a flaw in it Conversion it self is not had without praying albeit it be Christs Prayers that obteynes that and not ours Use 3 Wherefore be warned not to be tongue-tyed Look as in bodily diseases we count him desperate past hope that is speechlesse So is it in Spirituall when God meanes to bestow his graces and gifts on us then he stirrs up in us desires after grace dealing with us therein as we do with our Children he shews us pleasing things that we may cry for them and have them He lookes that we should say I pray Father give it me before he gives it His eyes are so upon his that his eares are exercised with their cryes Psal 34.15 Psal 34.15 the noyse thereof must open his eyes which otherwise are shut All the world is but a dead body till God act it and all lye dead till God be acted by Prayer None of Gods Ordinances the word the Sacraments have Life in them till Prayer quickens them All the comforts in the Creature sleep till we extract comfort out of them with this Limbeck If then Gods eyes be shut his hands shut all shut thou may'st conclude it is because thy mouth is shut and heart shut for as God will not give unlesse we aske so neither can we we aske as we ought and God not give which is the second Observation from this branch of the Promise It shall be given you He doth not say perhaps as Simon Peter said to Simon Magus or it may be given you Acts 8.22 but it shall be doubt it not So then Doct. There is no denyall upon true and fervent Prayer The Lord is night to all that call upon him saith the Psalmist and he will fulfill the desires of such as feare him Psal 145.18 19. Psal 145.18 19. He heares the desire of the humble he prepares their heart and causeth his eare to heare as we have it Psal 10.17 And else where he telleth us that the eyes of the Lord are upon the Righteous Psal 10.17 and his eares are open unto their cryes Psal 34.15 or in their Prayers as some read intimating his readinesse Psal 34.15 Aures ejus in precibus eorum Isay 65.24 to heare and grant what we desire of him according to that of the Prophet Isay 65.24 before they call I will answer and whilst they are yet speaking I will hear signifying thereby as some others would that though our Prayers are so weak that they cannot pierce the Clouds Dr. Playfer and much less enter into the eares of the Lord of Hoasts yet that he will bow down and incline his eares unto our Prayers as he did to Josuahs whose Prayers went up to the Sun and no farther as it seemes by that speech Sun stand thou still upon Gibeon and thou Moon in the valley of Ajalon Jsou 10.12 Jos 10.12 yet the eares of the Lord were in his Prayers so that there was no day like that before it or after it wherein the Lord hearkened unto the voyce of a man verse 14. verse 14. Our Saviour confirms this truth with an earnest asseveration Verily Verily whatsoever you shall aske the Father in my Name he will give it yu John 16.23 1. John 5.14 15. John 16.23 And of this the faithfull have been confident 1 John 5 14 15. This is the Confidence that we have in him that if we aske any thing according to his Will he heareth us if we know that he heareth us in whatsoever we aske we know that we have the Petitions that we desire of him Jam. 1.5 5.14 15. Jam. 1.5 5.14.15 I might here as a reall demonstration of this Point produce many hundred instances of Gods hearing the Prayers of his Servants in all ages of the world but I shall not insist thereon Something hath been before said of this Argument somthing more shall be said afterwards I shall give you the Reasons Reas God cannot forget his own Name Psal 65.2 He is styled a God that heareth Prayers Psal 65.2 Nor can he deny himself If he should deny the Prayers of the faithfull he should deny himself for it is his Spirit that prayeth in them Rom. 8.26 Rom. 8.26 besides he hath made himself a debtor to us by promise that if we call on him he will heare us Psal 50.15 91.15 Psal 50.15 91.15 And can we think that God hath no care to pay his debts will he after the fashion of the world dye in our debts think you Secondly Christ intercedes for such unto his Father as Paul did for Onesimus to Philemon Philem. verse 10.12 I beseech thee for this my Son whom I have begotten in my bonds c So I beseech thee for this poor soul whom I have begotten in my blood thou therefore receive him receive his prayer grant him his request that is mine own bowells Now Christ was ever heard in whatsoever he asked besides he perfumes their Prayers with the merits of his own pretious passion so that they ascend into Gods presence and cannot but find acceptance Revel 8.3 John 11.41 Revel 8.3 John 11.41 Thirdly and lastly add to this that which our Saviour tells his Disciples John 16.26 27. The Father himself loveth you John 16.26 27. because you have loved me and thereupon assures them that they shall aske nothing of the Father in his name but it shall be granted them The Godly are his favourites and have his eare and from specialty of favour it is uthat God heareth Prayers Psal 119.149 Psal 119.149 Use What greater encouragement would you desire to stir you up to be abundant in Prayer then assurance of Audience and answer Hope to speed is a spurr to Suitors here is more then Hope Assurance Esther had great encouragement from Ahashuerosh Esth 5.2 3. when he said unto her What is thy Petition and it shall be given thee Aske of me my Mother said Solomon to Queen Bathsheba I will not say thee nay 1 King 2.20 Prayer is our Bathsheba 1 King 2.20 and God saith thus unto it Aske and I will not deny thee It is but aske and have what can you desire more King Stephen said of the Bishop of Salisbury that he should be weary of craving Dan. Chron. p. 75. ere he would be weary of giving It is thus between God and us we are sooner weary of asking then God is of bestowing blessings on us He is worthily miserable that will not make himself happy by Asking Prayer is a Key we may by help op it take out of Gods treasure plentifull mercy both for our selves and ours Now let me aske you what lack you what is' t you want
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
they note First the infallible truth of it Gen. 41.32 2.17 Gen. 41.32 2.17 Psal 24.7 8 9 10. Psal 136.1 2. Joh. 3.3 5. Luke 13.3 5. Secondly the excellencie of it so Psal 24.7 8 9 10. Thirdly the profitable use thereof Psal 136.1 2. Fourthly the absolute necessity of the thing Joh. 3.3 5. Luke 13.3 5. As they respect the Persons First that repeareth the Point so it importeth First Certainty of that which was uttered so that he dares say it again Gal. 1.8 9. Gal. 1.8 9. Secondly earnest desire that heed should be given thereunto and not suffered to slip Heb. 7.1 Heb. 7.1 In respect of the Persons to whom the Repetition is made it implyeth and argueth First their need thereof in regard of their dulness Heb. 5.11 2 Tim. 2.14 2 Pet. 1.12 Isa 28.10 Phil. 3 1. Eccles 12.11 in hearing Heb. 5.11 Secondly weakness in remembring 2 Pet. 1.12 Thirdly backwardness in practising Isa 28.10 Secondly it is for their good Phil. 3.1 it leaveth a surer print and deeper stamp in the mind Doctrine delivered is like a Nail driven but Doctrine repeated is as a Nail rivetred so shews Solomon Eccles 12.11 Use By this then it may appear that there is too much niceness both in Minister and People the one in neglecting to hear the same things again as superfluous and needless and the other in omitting to preach the same things again that before hath been taught as unprofitable and fruitless He is not a Preacher sufficiently learned that must of necessity preach the same things again to his People that he taught them the Sabbath day or some few Sabbath days before nor is he sufficiently discreet that forbears any Repetition or the handling of any Point therefore because he hath handled that before A good Scribe saith Christ brings out of his Treasury things both new and old Math. 13.52 Old for the matter New for the method and yet the Attention of an Auditory may sometimes be discouraged with too tedious Repetitions as some do who like the Clock tell all that they told before and but one more This would be avoided as tedious to the Hearer Yet it is a supercilious and fastidious delicacy of those who cannot indure to have their Attention guided into the ensuing Discourse by the Repetition of Heads formerly delivered albeit it may fall out as oftentimes it doth that as in the payment of some Debt what was overseen in the first telling comes to be made up in the second what slipt the Memory upon the first delivery is upon the Repetition recalled When God's Minister returns to you Gen. 43.15 as Joseph's Brethren did to him with double money in their Sacks mouth Why find you fault It should not be grievous to any of us to hear the same Doctrine more then once as it was to Peter when he heard our Saviour ask him the third time Joh. 21.23 Peter lovest thou me but esteem it a high favour from God to afford us many excitations to Holy Duties 1 Sam. 30.1 It may be Samuel knows not God's first Call nor his second nor his third yet at last he may be fully awaked and say Speak Lord for thy servant hears 1 Sam. 3.10 Math. 26.75 Act. 10.16 The third Crow of the Cock may awaken Peter We read Act. 10.16 upon the first and second speaking Peter excuseth himself with Not so Lord but upon the third speaking he is better resolved about God's Work The third time we may mind that which before was neglected Come we now to the Extent or Universality of the Grant whereby the Promise is enlarged For is a Particle of Argumentation our Saviour seems to reason thus If God be ready to hear all that call upon him of what quality or degree soever they be and liberal in giving and supplying the wants and necessities of all that seek unto him Then you being his friends and in special favour with him need not doubt of Audience But the former is true therefore doubt not of the other We begin with the Antecedent The Position is Doct. God is of a bountiful and liberal disposition willing and ready to communicate his favours and dispense his blessings in a plentiful manner to all those that seek unto him Rom. 10.12 Jam. 1.5 be they of what degree or quality soever Rom. 10.12 Jam. 1.5 For Explication and further confirmation of the Point take we distinct notice of these Particulars First to whom he gives Secondly what he gives Thirdly the measure Fourthly the manner of his giving First to whom he gives and so our Text sheweth Psal 145.9 Psal 33 5. Psal 104.27 Psal 145.15 16. he gives to every one that asketh Psal 145.9 The Lord is good to all and his tender mercies are over all his works And Psal 33.5 The whole Earth is full of the goodness of the Lord all Creatures living taste of his bounty Psal 104.27 145.15 16. He feeds all living Creatures with his hand Every day he cloathes the Earth and plants it every year with more cunning Ornaments then the Robes of Princes He is liberal to all men just and unjust Rom. 10.12 Math. 5 44 45. Psal 8.5 6. Eccles 9.1 2 3 4. Rom. 10.12 Math. 5.44 45. He hath great Treasures in the world which he hath appointed to be conâ—mon both Riches Honour long life Posterity by these things no man can discern of love or hatred as it falleth to the godly so doth it to the wicked to the black-mouthed Blasphemer as to him that feareth an Oath Albeit to the Elect he is bountiful in a more special manner in their Redemption Sanctification Salvation c. Secondly consider his Liberality in the things that he gives 1 Tim. 6.17 1 Tim. 6.17 Psal 84.11 2 Pet. 1.3 He gives us all things that are good both Indumenta covering for our nakedness and Ornamenta cloathing for our comeliness he giveth Alimenta nourishment for our emptiness and Delectamenta delicious fare for our daintiness he gives us for this life and for a better Turn your eyes which way you can you may see God's bounty Look without you or about you that Earth that Air that Fire that Water that Food that Fruit that Beast all is from God's bounty yea that Heaven he hath prepared for you to receive you in the end Look within you that Undâ—rstanding that Will that Memory those Affections that Conscience that Soul all is his largess and therefore we must conclude that God is liberal Thirdly take notice of the measure of his Bounty he doth not onely give but give us richly and plentifully with a full hand 1 Tim. 6.17 Psal 81.10 145.16 17. 33.5 and in a full measure So 1 Tim. 6.17 he fills us to the full Psal 81.10 145.16 17. 33.5 and gives more then we ask oftentimes So to Solomon Jacob David Hezekiah as hath been shewed before exceeding liberal he is
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
himself in his former experience that he would go out as in former times Judg. 16.20 after that Dalilah had clipped off his Locks but the Lord was departed from him Let the cause we undertake be good and our Calling to the undertaking warrantable and so we may safely reason from Experience and strengthen our Faith thereby And thus we have spoke to the Antecedent of the Proposition God is liberal to all that call upon him proved from Experience Now we come to the Consequent then much more will he give you Audience who are his Friends and Children c. Observe from thence that General Acts of Grace are to be made our own by particular Application Doct. God's goodness unto others in hearing of their Prayers should be set before us and made use of for our encouragement and for relieving of our wants and weaknesses in the performance of that Duty Thus generals are particularly to be applyed The Lord in assenting to Solomon's Prayer made a general promise to all the people that what Prayer or Supplication soever should be made towards his Temple he would hear in Heaven and forgive 1 King 8.37 40. Jehosaphat afterwards being in distress made use of that general Promise and applyed it to his own present condition 2 Chron. 2.8 10. And as generals are particulars so particularly are generally applyable where the ground is general The Lord encouraged Josua to go on where Moses left upon this ground As I was with Moses so I will be with thee I will never fail thee nor forsake thee Jos 1.5 And St. Paul applies that Promise to all the Faithful in any strait or distress of life as the Lord himself had applied it before from Moses to Josua Heb. 13.5 So Psal 34.5 They looked unto him and were lightned c. and the ground that these good men had to be heard was David's particular example ver 6. This poor man cryed c. And thus David encourageth himself to call on God from God's gracious dealings with others Psal 22.4 and propounds his own example for a President to others in point of Confession Psal 32.6 And St. Paul's obtaining mercy is propounded for a Pattern to all penitent sinners 1 Tim. 1.13 16. Obj. But is it good reasoning from a particular Instance to conclude the truth of a general Rule Resp When the Ratio Formalis the Reason of the Blessing is general it firmly holds according to the Rule of Reason and such reasoning is frequent in Scripture as Rom. 3.28 all that are justified are justified by Faith How proves the Apostle that why Abraham was so justified Rom. 4.1 Was the reasons of Abraham's Justification his Faith then it follows that wheresoever is true Faith there is also Justification Reas Let us know that God is unchangeable he proceeds by the same Rule of Justice and Mercy Look as his course hath been towards his Children in times past so will he deal he observes the same constant tenour with his Heb. 13. And God's Children are all in the same Covenant all Heirs of the same pretious Promises Gal. 3.29 4.28 Heb. 6.17 11.9 Nor is God any Respecter of Persons Act. 10.34 Rom. 2.11 It is a wonder then why Papists should on this ground reject particular Faith because we lack a particular woâ—d when as generalls delivered in Scripture either of promise blessing comfort are intentionally meant to particulars rightly qualified what need particular nameing Shall no more be believed nor applyed then that which is commended to us by name where is it written that any man by name shall rise at the last day is it not therefore sure that they shall because they are not named With other such like questions we might quit them but I come nearer home Use 2 And cannot but blame those who scruple the applying of general acts of grace to themselves upon the same Popish ground they are not assigned to them by Name and therefore dare not meddle Offer comfort to some dejected soul tell them what God hath done for Abraham David Joshua c what gratious promises he hath made to his Saints Servants they are ready to reply God indeed hath made such promises don great things for his but those Consolations did personally belong to them that had them and were to be applyed by them to whom they were directly spoken and were particularly directed when indeed Gods intent is that his dealings should be exemplary 1 Tim. 1.16 Rom. 4.23 24. 1 Tim 1.16 Rom. 4.23.24 and that every humbled penitent and believing soul should hold themselves as much interested in them as if they had been named in particular Gen. 3.7.9 Marke 13.37 Gen. 3.7.9 Look what our Saviour saith to his Disciples in matter of Duty what I say unto you I say unto you all So we may say in matters of mercy what I have promised to one I have promised to you all in an equall estate Use 3 Let us therefore apply unto our selves the promises made to others that we through patience and comfort of the Scriptures may have Hope Rom. 15.4 Quest But how may this comfortable assurance of Gods goodnesse and favour to our selves be gathered and collected from his gratious dealing with others in the like kind Resp By a Practicall Syllogisme thus Every one that asketh receiveth and every one that seeketh findeth c. But I aske seek and knock therefore shall be heard c. The proposition is from the general promise of Christ the assumption from our own practise The Conclusion is Confidence to be heard which necessarily followes So in other particulars where the promise is universall But here some Cautions must be given and they are these first distinguish generall from personall priviledges Numb 12.6 7.8 as Numb 12.6 7 8. If there be a Prophet saith God I will speak to him by dream or vision the two usuall and ordinary meanes whereby I am wont to impart my self unto them but my servant Moses is not so he is none of the ordinary rank of Prophets and I have thought good to grace him with an especiall favour and entirenesse and to speak to him in a more familiar manner then to others To be instructed in all things thou may'st expect that is a generall favour to all the godly but to have God speak to thee face to face as he did to Moses may not be expected by us Isay 8.20 Isay 8.20 that is the Rule we must be guided by Againe where the favour is Generall yet the manner and meanes of conveyance may be Personall To be fed in famine is a generall promise Psal 37. and is to be applyed to thy self Psal 37. but to be fed as Eliah was by a Raven or as the Widdow of Sareptha was miraculously was their personall Priviledge So for deliverance God will still deliver effectivè but the same in specie in kind we cannot be assured of As to be delivered from the fire
i. e. thou wilt arise it is spoken prophetically and have mercy on Sion c. for he will regard the Prayer of the destitute and not despise their prayer vers 17. And Isa 33.10 Now will I arise saith the Lord now will I be exalted now will I lift up my self that is now that the Enemies of God's People grow so tyrannical and insolent and that my people call on me for help as they did ver 2. The truth of this I might shew you in sundry Examples but I shall not overburthen you with many Cast but your eyes upon the afflictions of God's Church under Pharaohs Tyrannie An Iron Yoak was laid upon their necks to use Moses's expression Deut. 28.48 upon a suspicion of revolting heavy burthens are imposed on them they tread in Mire and Clay Exod. 1.11 and are enforced to serve with rigour so that their lives were made bitter with hard labour ver 12.13 they proceed from burthens to bondage from bondage to bloud from vexation of their bodies to destruction of the fruit of their bodies Midwives are suborned to destroy all their Male-Children they whose Office it was to help the Birth must now murther it ver 15. If they refuse the multitude shall do it ver 22. Cruelty that before but smoaked now breaks forth into a flame and to add to their misery an insupportable task is laid upon them they could neither make straw nor find it yet they must have it and for not doing what was imposed they are made daily to feel the lash of the Whip Exod. 5.12 14. All this while God seemes to be as one asleep holds his peace lets their Persecutors alone The persecuted sigh groan cry and call on God which God heard as before Exod. 2.24 3.7 8 9. And now he ariseth comes to deliver them and being arose Now thou shalt see saith he what I will do to Pharaoh Exod. 6.1 and with a strong hand he delivers them out of the hand of their Oppressours and brings out his people with joy and his chosen with gladness Psal 105.48 Look again upon the state of God's Church in the dayes of Ahashuerosh Ester 3.5 6. Haman had obtained a decree for the slaughter of the Jews the Decree was sealed published the day set and appointed for the execution of it all this while God seems to be asleep he looks on seems to take no notice of it the Jews are greatly perplexed they fast mourn weep lye in sackcloth and ashes they cry out with a loud and bitter cry then God awaketh and ariseth for their help Chap. 5.1 2 3. and being risen awaketh the King Chap. 6.1 causeth him to send for the Chronicles of his time turns him over to the Record of Mordecai's fidelity in discovering a Treason intended against his person by two of his Eunuchs upon which Mordecai is honoured Chap. 9.22 the Decree comes to be disanull'd Haman the Conspirator and his Sons are hanged and to the Jews deliverance is granted for which days of joy and rejoycing are by the Jews celebrated Many other proofs may be brought for confirmation but I shall onely produce one more unto you Math. 23.28 In that History of Christ's Sea-Voyage with his Disciples a great Tempest arose stirred up as some are of opinion by the Devil who questionless would have drowned Christ if he could so that the ship was covered with Waves Christ he was fallen asleep in the hinder part of the ship saith St. Mark that is the stern Nark 4.3 being wearied probably with exercise of his Ministery amongst the multitude on the shore His Disciples being terrified and much afraid thinking their case desperate come to him and awake him with an Out-cry Master save us we perish Christ thus awaked reprehends them for their immoderate fear and the weakness of their Faith Why are ye fearful O ye of little Faith and then rebukes the Wind and Sea charging them even with threatning and menaces to be still upon which followed a great calm to the admiration of all beholders Besides the truth of the story there is a mystery in that passage of Scripture by the consent of all Divines Antient and Modern it sets forth unto us the state of the Church of God militant on Earth resembled unto a Ship wherein Christ and all the Faithful do pass from Earth to Heaven The Sea is the World a very unconstant Element resembled by St. John to a Sea of Glass Rev. 4.6 The great storm and tempest that ariseth is a lively Representation of the great troubles and persecutions Rev. 1.16 which are raised by the Devil and his Instruments against the Church intending the ruine of it Christ his being asleep in this storm sets forth the seeming neglect that he hath of the peace quiet of the Church for the greater manifestation of his power and our patience The crying out of the Disciples sets forth the Prayers of the Faithful who night day cry unto him for the defence of the Church Christ's arising rebuking of the winds intimates his reproving and plaguing of the enemies of the Church The great Calm that follows signifies the peace that the Church and People of God shall enjoy in the end in despight of Sathan and all his adhaerents And thus much for the Confirmation of the Point propounded The Use followes Use If this be thus let not the wicked triumph for when God doth arise his enemies shall be scattered Psal 68.1 and they that hate him shall fly before him and arise he will and not alwayes keep his bed nor close his eyes Oh! what navock do the enemies of Gods people make whilst God seems to sleep Psal 83.2 4 12 94 4 5 6. David tells us Psal 83.2 4 12. Psal 94.4 5 6. and they are encouraged to all this mischief upon a conceit that God is asleep and sees not verse 7. But understand ye bruitish amongst the people Verse 7.8 9. and ye fools when will you be wise he that planteth the ear shall not he hear and he that formed the eye shall not he see Verse 8.9 His eyes behold yea his eye-lids try the Children of men saith the Prophet in another place Psal 11.4 God hath both an eye and an eye-lid God seeth with an open eye saith a reverend Bishop when he discovers a thing at present Psal 11.4 and causeth us also to see it And he considereth with his Eye lid when he winketh at the wayes of men B. B. King Serm. at Whitehall Nov. 5. 16â—8 and maketh as if he slept and taketh leisure and respite before he brings things to light God in the sufferings of his Church and people may be silent for a time as one that seeth not and heareth not but his eyes are at no time so shut but that he sees through his Eye-lids and well considereth the doings of the Sons of men on earth The Master sometimes makes as if
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