Necessityes of our Brethren should be regarded page 336 The Necessityes of others should move us page 185 Night what it signifies page 126 Night-Vigils what to think of them page 133 Nigardlinesse becomes not a Friend's Table page 170 Number of three do oft-times teach the mystery of the Trinity page 171 O. OPportunity to be made good use of page 253 Want of an Opportunity is often pretended for the neglect of duty page 249 The first Opportunity offered of doing good to be laid hold on page 256 The danger of neglecting Opportunity page 253 Oppressors resembled to the Palmer-Wormes page 91 P. PArables whereunto resembled page 6 Patience the way of Peace page 285 Pawnes or Pledges may be taken and of whom and when page 150 Peace of the Church to be sought page 283 We are called to Peace page 287 The meanes of restoring the Churches Peace page 284 Pray for the Churches Peace page 286 Much good followes the Churches Peace page 287 Persecutors hinder the Churches peace page 277 Gods Judgements on Persecutors page 260 Petitions to be practised as well as prayed page 415 Poore of two sorts page 77 The Godly Poore in better case then the worldly rich page 80 None so Poore but some are poorer page 85 The rich proved by the Poore mans poverty page 74 The Poore should be made our Friends page 52 The Poore may make Friends to themselves page 53 Poverty workes to humility page 74 Politicians not too farr to be trusted page 47 Power of God distinguished page 295 It is dangerous to tempt God concerning his Power page 298 Prayer what it is page 395 Many wayes we may addresse our selves unto it page 372 Saints not to be prayed unto page 220 How God is to be conceived of in Prayer page 373. 385 In all our Prayers see a fullnesse in God of those things we crave page 221 Prayer to be put up in Christs name page 222 The Spirit of Prayer pray for page 383 Prayer to be prefaced with such Attributes of God as may best strengthen Faith page 138 True Prayer is the Prayer of Faith page 307 All must pray page 369 The wicked stand charged with the duty page 370 They may be encouraged thereto page 371 Children should be taught to Pray page 369 Others are to be Prayed for page 201 We may be too private in Prayer page 203 Praying Friends are best Friends page 204 A wicked man cannot Pray well nor one that can Pray well live wickedly page 384 The Heads of Prayer what they are page 381 The Lords Prayer to be used page 2 Set Prayer is lawfull page 1. 387 Publique Prayer what page 130 Private Prayer what page 131 All times and places are sanctifyed for Prayer page 130 What times most seasonable for Prayer page 131 The Morning is necessary and the Night seasonable page 132 Prayer prevents God page 129 Errour in the matter frustrates Prayer page 374 We are to be furnished with matter for Prayer and whence page 380 Care must be had of the manner of Praying page 374 The heart may not be rash in Praying page 374 Sudden Praying without meditation not commendable page 379 We must be frequent in Prayer page 358 And fervent in Prayer page 358 And earnest for small things as well as great page 363 Formality in Prayer hatefull page 368 Lukewarme Prayer God respects as he doth Lukewarme Persons page 359 To Pray Prayer is more then to say Prayer page 378 We must Watch and Pray page 383 And Persevere in Prayer page 359 And do Prayer as well as pray Prayer page 430 The Power of Faithfull Prayer page 434 It is after a short Omnipotent page 404. 433 It commands God and how page 398 It lets us into Gods treasury page 404 It quickens all Ordinances page 402 It is the holy Anchor page 436 Prayers are our Ambassadours page 360 They are the Cannon that God chargeth and dischargeth on himself page 360 It is a scourge to the Devil page 435 The Gates of Heaven stand open to it page 129 It is the best remedy and to be preferr'd page 119 God is ready to heare our Prayers page 224 God Answers our Prayers many wayes page 230 He may be silent to our Prayers and long delay us page 224 Why God delayes long before he answers See before Delay page 225 How God heareth the Prayers of wicked men and why page 229 Reasons why Prayer is not ever heard page 405 Many lets that hinders Prayer both from within us and from without us page 376 Our Hearts never more fugitive then in Prayer page 376 â—he Devil is most busie when we go about that Duty page 376 Worldly distractions interrupt our Prayers page 377 â—n stops the passage of our Prayers page 382 â—e must be sensible of the want of what we Pray for page 391 A three-fold want we must be sensible of in Prayer page 392 Words are requisite in Prayer page 390 Yet the voyce not absolutely necessary page 387 The Godly sometimes want words in Prayer and whence that is page 386 God heares broken Prayers page 387 What must be done when words are wanting page 387 Wandering thoughts in Prayer of two sorts page 387 Wandering thoughts in Prayer to be prevented page 388 In short Prayers our thoughts are less apt to wander then in long page 389 Some thoughts of wordly things may lawfully be admitted in Prayer page 383 Those Prayers are not alwayes best pleasing unto God wherein we best please our selves page 388 No other duty requires more strong abilityes then Prayer page 375 No discouragement should keep us from that duty page 304 308 Feare of man should not cause us to neglect it page 367 None dispensed with for omission of it page 371 God layes out our Prayers for our best advantage page 347 Praise must be added to Petitions page 410 Preaching the best method in it page 10 How a Minister is to Preach himself page 11 Pride the mother of Heresie page 285 Promises of two sorts page 438.440 Evangelicall Promises conditionall page 437 Yet free and how ibid. Some Promises Absolute page 438 Promises concerning temporal things how made and to be understood page 76.440 Promises concerning spirituall blessings how made unto us page 441 How to entertaine the Promises page 442 Prayer must be grounded on a promise page 222 Q. QUare why is a dangerous monosyllable page 297 Some Questions Christ answered not page 310 All Questions about substantialls are to be decided by the Scriptures page 311 Never did any prove good Schollar that was not a Questionist page 311 R. REason there is for all that God wills page 297 Reformation must begin at home page 22 Remedy may be had in all distresses page 120 Repetitions warrantable page 442 Repetitions what they note page 443 Repetitions should not be greivous to a Hearer page 444 Repetitions tedious to be avoyded page 444 Reprooff of sin like fishing for the Whale page 209 Requests to
But he that searcheth the reines Revel 3.23 Jer. 12.2 Psal 36.4 Pro. 4.16 knowes full well that He is far from their reines who can break their sleep to devise mischiefe on their beds and sleep not unlesse they cause some to fall So vehement are their desires unto evill that the day is not long enough to practise it the night must likewise be taken up in following it And yet they can find no time to seek unto God by Prayer for pardon whole nights they can spare to sport to gaine to revell and yet not one houre nor halfe a quarter of an houre of the Night to beg pardon for their Daye 's transgressions That Italian was conceited we may imagine who writ a supplication to Candlelight desiring it to disclose unto him the secrets of its Kingdome Surely the Sun that eye of Heaven doth not see so much wickednesse and villany as is committed by Candlelight It would be a long Assize only to take her Confession and Inditement It can tell of dores open at the dead time of night to let in the Adulterer and let out the Drunkard It can discover a world of Unthrifts revelling and ryoting Carding and Dicing swilling and swearing till mony and wit were both together spent How happy were it for such if the least inch of Candle were able to witnesse for them of one poore piece of an houre spent in praying reading and such pious devotions which if it could do it would do more I beleeve then the Sun in the Firmament can for that never saw it But let such remember that Gods eye is on them at Midnight he looks on when it may be we had rather He looked off If we see him thus as standing by us looking on us it would be a happy interview How doth he that is come abroad at Midnight to do a mischiefe sneak away when he spyes the watch and what a damp would it necessarily cast upon a Sinner to behold God that shall be his Judge beholding him at that time of night committing sin Oh take heed lest he spye thee up and working wickednesse at that time of night when thou shouldest be in bed or being stolen to bed find thee fast without asking him blessing or committing thy self to his gratious protection and keeping Both these are alike dangerous Use 2 But this is comfortable to the godly that God is a Friend at Midnight that they have such and so great a God to whom they may at all times resort even at the deadest time of all the Night The Persian Kings held it a piece of their silly glory to deny an easie accesse of their greatest subjects It was death for any to sollicite them uncalled Esther her self was affraid to do it Esther 4.11 but the Gates of Heaven alwayes stand open to Faithfull Prayer And Gods scepter is continually held forth to all and we may safely approach to the Throne it self where the King sits and at what time we will by day or night have audience in the Court of Heaven We cannot rise up so early but God is awake before us and ready to attend us nor lye down so late but he is up later then we He is up early to refresh his Servants Psal 90.14 Hos 6.3 and to destroy his enemies Psal 90.14 Hos 6.3 Exod. 14.24 Pro. 8.17 Psal 119.147 148. Psal 8. Psal 19. Exod. 14.24 and he would have us early up to observe his going forth in the passages of his providence towards us Pro. 8.17 David prevented the Night-Watches and the dawning of the Day as he saith Psal 119.147 148. late at night and early in the mouring he gave himself to Prayer and Meditation he had his Night Meditations Psal 8. and his Day Meditations Psal 19. and was at the one by Sun-rising observing his comming out like a Bridegroome and at the other late in the evening when the Moon was up and the Starrs gloriously appearing And elsewhere he tells us that he would be so early at his Prayers as that he would prevent the Lord Psal 88.13 Psal 88.13 In the morning saith he shall my prayer prevent thee A very high expression as if David could be at his prayers before God were awake or went abroad but that is not his meaning it seemes to be this rather that he would be with God before any Crosse or Affliction befell him or any blessing met him Weeping may endure for a night but joy cometh in the morning as he saith Psal 30.5 he doth not say Weeping must endure for a Night Psal 30.5 there was no necessity for that but it may endure for a Night but if weeping do endure all the Night till the day break yet then it comes certainly and infallibly but Davids Prayers his Midnight Prayers shall be with God and prevent that joy before that blessing befalls him And in this sense David may be understood when he speaks of his early preventing of God by his Prayers See then that we make a right use of this our Priviledge and come to the Throne of grace early and late Hath any evill any Affliction betided thee over Night thou wentest to bed with thine eyes full of teares thou slumberest but canst not sleep thou sleepest yet canst take no rest at Midnight thou awakest thy Spirit is perplexed within thee why now embrace God in thine armes by religious thoughts and holy Meditations put up thy Prayer to the God of thy Life Psal 42.8 so in the Night his Songs shall be with thee He may wipe away all teares from thine eyes at Midnight and put Songs of prayse and thanksgiving into thy mouth at Midnight if thou pray unto him and call upon him at Midnight Therefore try him that way But if that do not happen yet the Lord will command saith David his Loving kindnesse in the day-time that shall not faile to follow in the morning when the day breakes and so thy Night Prayers shall prevent the morning Watches Quest 1 There is a Question or two would be resolved concerning the point delivered before I dismisse it First it may be questioned whether it be not more seasonable to come to God by Prayer in the Day-time than in the Night it being a time of sleep and drowsinesse As God hath sanctified all Places for Prayer Resp John 4.21 1 Tim. 2.8 Ephes 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 4.21 1 Tim. 2.8 so hath he all Times yet the duty being Affirmative we are not tyed to All but to the season only Pray always saith the Apostle Ephes 6.18 that is in every season as it is word for word in the Originall When you have an occasion or opportunity to pray then lay hold on it be it in the day or in the night morning or evening for every part of time is included none excluded so it be seasonable Now Prayer may be considered as it is more solemne or more sudden Solemne Prayer is that which
accounted no better then a beggerly ceremony oâ— element Gal. 4.9 10. Gal. 4.9.15 Secondly they tye themselves to a stinted number of Prayers so many Ave-Maries and Pater Nosters which they post over without any understanding saying them in Latine which many of them are unskillfull in and so without any devotion in their hearts this is no better then meere babling and lip-labour condemned by our Saviour Math. 6 7. and by the Apostle Math. 6 7. 1 Cor. 14. 1 Cor. 14. Thirdly they tye themselves to the very houres whence it comes to passe that they pray many times without Affection drousily and sluggishly when as we are to pray with an holy intention which doth not alwayes jump with their set houres We deny not but that it is fit for certaine houres to be set apart both for Publique and Private prayers which accordingly would be observed and kept constantly but to put Religion in the very houre and to tye all men to the same houre or to a stinted number of Prayers so many and no more this we condemne Our Midnight Prayers are to be performed as occasion is offered and no otherwise And so we come to the other sense As Midnight notes Calamity and Affliction and thence Observe Doct. God is to be sought unto in all our distresses seem they never so great and desperate No distresse whatever should keep us from it Thus Hannah in the bitternesse of her soul sought unto the Lord 1 Sam. 1.10 1 Sam. 1.10 so David being in the depths of trouble came to God Psal 130.1 and cryed to him Psal 130.1 when the sorrowes of Hell compassed him about and the snares of death prevented him Psal 18.5 when he was layed in the lowest pit in darknesse Psal 18.5 in the deep Psal 88.6 7. when his spirit was overwhelmed within him Psal 88.6 7. Psal 142.3.4 refuge failed him and no man cared for his soul Psal 142.3 4. yet in this great Affliction he came to God and sought to him by Prayer I might instance in Iehosophat Hezekiah and others formerly mentioned and in doing so they did no more then Christ enjoynes Luk. 21.25 26. Luke 21.25 26. when such times come that mens hearts shall faile them then Watch and pray that you may be accounted worthy to escape those things verse 36. Reas God is Alsufficient Infinite in power wisdome goodnesse c he is able to help us in our greatest troubles seeme they never so desperate Psal 68.20 Psal 68.20 This Reason is given why our blessed Saviour in his Agonie when his soul was heavy unto death did then fly unto God and cry unto him he knew that he was able to deliver him from death Heb. 5.7 Heb. 5.7 And as God is Alsufficient and able So he is as ready and willing to be found at such times Psal 145.18 Psal 46.1 as at any other Psal 145.18 yea sooner at such times then at any other Psal 46.1 Use 1 To blame then are such as are kept from seeking unto God by reason of the extreamity of their Affliction Hannah speaks in her song of such as are silent in darknesse and brands them for wicked persons 1 Sam. 2.9 1 Sam. 2.9 Such a wicked Person did Saul prove himselfe to be who being in extremity when his griefe and vexation encreased would meddle no more with God and seek to him no further 1 Sam. 13.8 1 Sam. 13.8 So many when they perceive outward meanes to fail them wax desperate and in stead of praying fall to blaspheaming with those Antichristians Revel 16.9 As their Afflictions encreased Revel 16.9.10 11.21 so did their blasphemies verse 10 11.21 And this comes to passe either because they cast their eyes and rest altogether on secundary causes not considering that God hath a principall hand in all their distresses that they are in of what kind soever that he who formed the light Created that darknesse likewise and that he who makes peace Isay 45.7 did also Create that evill which they lye under Or through a distrust of Gods help conceiving that either he is not able to help in such a Midnight condition although he should open the Windowes of Heaven to send forth light unto us or else that he is not willing to help them not believing the gratious promises which he hath made to us in our greatest troubles if we call upon him Use But let me proclaim with the Prophet Isay Isay 50.10 11. cap. 50.10 11. who is amongst you that feareth the Lord that obeyeth the voyce of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay himself upon it Art thou in a darke and sad condition art thou under the darknesse of Affliction the darknesse of want of poverty of debt dost thou sit in the darknesse of temptation desertion c is thy Sun set hath the shadowes of the evening overspread thee nay hath an horror of great darknesse fallen upon thee as did on Abraham Gen. 15.12 so that thou seest no light Gen. 15.12 none within thee none without thee none about thee yet if thou beest one that feareth God that walketh in the way of his Commandements be not out of hope judge not thy case desperate with those who sailed in the ship with Paul from whom all hope of being saved was taken away when they saw neither Sun Acts 27.20 nor Star for many dayes together yet call upon thy God for all that and stay thy selfe upon the gratious promises that he hath made unto thee as David resolved to do what time I am affraid and you know the terrors of Midnight are fearfull I will trust in thee and how he will do that Psal 91 he shews in the words following In God I will praise his word in God I will put my trust Psal 56.3 4. as if he had said Psal 56.3 4. what darknesse soever lyes upon me what feares soever I am under what distresse soever doth most disquiet me I will fly to God call upon his name and trust upon the word of promise for help and succour No other way to find true comfort but this Behold all ye that kindle a fire that compasse your selves about with sparkes walke in the light of your fire and in the sparkes that ye have kindled saith the Prophet Isay in the place above mentioned as if he had said All ye that out of your own thoughts and fancies raise up to your selves imaginary succours and seek not to God make use of your own devices please your selves in your own projects and follow after that light which you your selves have kindled out of your own Tinder-box This you shall have of mine hand you shall lye downe in sorrow take this from mee and it is all that you are like to get from me in this case that light which you walk after shall afford you but light
and gratiously Answer us Psal 37.7 40 1. Lament 3 26 Psal 37.7 40 1. Lament 3.26 No subject dares send for his Prince by post Seaventhly It is too hasty when it comes into Gods presence without sincerity Our ends aimes must be right strait If we play the Hypocrites and seek our selves or lawfull things for by-ends our prayers are lost Iam. 4.3 Paul resolves when he prayes to pray with the spirit 1 Cor. 14.15 In all these respects it will be found Jam. 4.3 1 Cor. 14.15 that it is a difficult work to pray aright No other Duty requires so strong abilities as prayer doth The whole man must be taken up in it Invention Judgment Will Memory Affections Tongue Hand all Many pinns in a Lace make it hard in weaving and many strings in an Instrument the more difficult in fingering As prayer is difficult in it self to performe aright so the many Lets and Impediments that we were sure to meet withall when we go about it adds unto the Difficulty thereof These Lets are of two sorts Intrinsecall or Extrinsecall from within or from without our selves From within our selves There is naturally a great deal of enmity in us against this Duty which keepes us from comming into Gods pr sence Rom. 8.7 Psal 14.4 The duty is very spirituall Rom. 8.7 Psal 14.4 and we are naturally carnall and it is no easie matter to bring these two together And in the best and most regenerated person Math. 26.41 although the spirit be willing yet the flesh is weak It being but partly mortified will hand back and falter and kick with the heele against this Duty When are our spirits more dull and heavy then when we betake our selves unto prayer when doth Corruption shew it self more then when we go about it Psal 40.12 or When are our hearts more fugitive we look our Door Psal 40.12 Nihil in mundo est fugacius corde meo Bern. throw our selves down in Gods presence bend all the powers and faculties of our souls upon him in the best manner that we can and suddenly by reason of this unmortified corruption that is in us saith one we may find our selves scattered into vain thoughts or sinfull thoughts we are upon our knees we talk and think not what we say we rally again our forces try to do better and presently do as we did before we find that we have forgotten what we were about but when we began to forget we cannot tell Should God or his Angels aske us when we have done praying when we thought last of him in that Prayer we last made to him we should be posed Hier. in Dialog advers Lucifer Hierom laments this in himself My minde saith he is wandring or walking in this orthat Gallery of else telling or counting this or that sum of money or divers others wayes misled or seduced These hinderances we may find within our selves Then from without our selves we shall meet with Lets too Sathan he will be most busie with us in tempting when we are most busie in praying he seeks by subtilty to beat us off from the Duty Thou pray thou Hypocrite thy person is abominable thy prayer loathsome come not into the presence of so great a God and full of Purity and Majesty he will consume thee If this take not but that we will needs betake our selves to prayer then he will be interrupting of us by his suggestions and jog us one the Elbow he will needs be talking to us when we are most busie in speaking to God sometimes of good things but now unseasonable sometimes of evil things evil thoughts shall be suggested we know not how nor whence and all to hinder Audience When two go to Law together Full. Med. lib. 1. p. 80. one with another the Plaintiff will do what he can to hinder the Defendant that the Judge may not hear what he is able to say for himself and in his own cause In like sort the Devil the common Plaintiff and Accuser of Mankind when he seeth us upon our knees pleading for our selves by Prayer Playfer and pleading for favour and mercy from God the Judge of all then doth he seek to molest and trouble us and the Pythonisse did St. Paul Act. 16.16 Act. 16.16 And from the World we shall meet with many Lets likewise this business calls us away that Friend comes to speak with us a knock at the Door the whining of a Dog the humming of a Fly a noise in our Ears a light in our Eyes an any thing a nothing will make us neglect God and this his service In this regard our Saviour wills us when we go to Prayer to shut the Door Math. 6.6 so as to shut out distractions and yet no shutting of the Door will do it so as to keep out all Math. 6.6 till the everlasting Doors be opened unto us Rev. 22.14 till we enter in by the Gates into the City of the Living God And thus you see the Point propounded proved and confirmed Now let us hear it applyed Vse 1 We may from hence be first informed of the Holiness and Excellency of Prayer For the more excellent and holy an Action is the harder it is to be performed well now by how much this exceeds other Actions in Holiness by so much the more difficult is the performance of it To preach or hear the Word as we ought is a hard Task and yet it is easier to hear or preach the Word two hours then to pray one quarter It is more easie to speak of God saith Ambrose then it is to speak unto God Vse 2 It likewise discovers the errour of those who think it an easie thing to pray aright Some can begin it and go roundly through with it without distraction be it an hour together if occasion be but it is a sign the Cart is empty when the horses run away with it so easily and lightly Others think they can do that and other things besides they can say their Prayers and wash their hands button their doublets comb their heads and do what not They can talk with their Servants and pray too tell the Clock and pray bid put out the Dog shut the door and pray c. A Spiritual use may be made of these things and some Ejaculations or suddain liftings up of the Heart may be used in the doing of these Natural Actions but in Solemn Prayer they have no place seeing the whole man must attend upon it men may say their prayers and sing prayers and read prayers but to pray Prayers is another matter then they take it to be And there are others who esteem of Prayers as lightly and sleightly which is the Reason they are so prodigal of them Not a Canting Rogue nor Vagrant that goes from door to door but will tell you that they will pray for you albeit if you give them nought they will curse you to your
received from God either privative or positive for this life or a better For Body Soul Name Estate bestowed on our selves or ours And thus we are to proceed orderly and place all in a due Form Ephes 1.3 each part may be enlarged from God's glorious Attributes Word and Works We read that Moses built the Tabernacle in all things alike to the Pattern he saw in the Mount So let us build according to Rule given us Christ from the Mount prescribes a pattern to us Math. 6.9 Math. 6.9 It is framed in form of the Decalogue the three former Petitions respecting God the three latter our selves and others that Platform is most excellent and yet without doubt it was not Christ's intent to tye us strictly to that Method and Order for then should other of God's Servants have sinned who have sometimes begun Prayer with Thanksgiving as David often and sometimes with Confession as Dan. 9. Nor would our Saviour have commanded us First to seek the Kingdom of Heaven and the Righteousness thereof Math. 6.33 seeing in that Form Math. 6.33 the Petition for Daily Bread is set before that for Remission of Sins But our Saviour's intent is principally to direct us in the matter of our prayers Aug. Tom. 10. Hom. 4â— de orat Dam. After this manner pray ye as if he should have said Pray the matter herein contained Let this Form direct you what you must ask Paraus in Math. 6.9 If you can refer your Requests to some of these Petitions you may be bold to ask it And pray with the Affections here expressed and enjoyned but whether we begin with Confession Petition or Thanksgiving it is left to the liberty of him that prayeth and as he finds his heart disposed If thou findest a chearfulness of Spirit in thee for mercies received then Thanksgiving may have the first place If thy heart be affected with grief and sorrow then Confession of sin and desire of pardon may precede onely let God's glory in general be first in our aim next our own and our Brethrens salvation and lastly the things of this life So shall we build according to the Pattern given us in the Mount The Rule of Scripture A third thing that Builders do is to rid the ground of Rubbish and make it fit before they set up their Frame Such a riddance must we make before we enter upon the Duty First of Sin in general If I regard wickedness in my heart God will not hear me Psal 66.18 saith David Psal 66.18 The Conscience of guiltiness gives a stab to our Prayers and puts us out of heart of being heard Mr. Perkins tells us of one that had stollen a sheep who ever found it in his way when he went to Prayer and could find no rest till he had confessed and made restitution Our Consciences are never more stirring and active then when we betake our selves to Prayer If we have let our selves loose to any sinne then be sure our Consciences will be flying in our faces Ah Wretch how darest thou look God in the face Rememberest thou what thou lately didst What thou saidst c and canst thou think to speed Thou must wash off the stain of sinne Isa 1.10 by godly sorrow and quiet thy Conscience in the bloud of Christ before thou enter upon the Duty Next rid thy heart more particularly of all distractions arising from Worldly Cares Domestical Discords private Passion these press downward Psal 40.12 1 Pet. 3.7 Gen. 15.11 and keep our Thoughts from ascending Psal 40.12 they interrupt Prayer 1 Pet. 3.7 and must be removed as Abraham drove away the Birds that would rob him of his Sacrifice They must be dealt withall Math. 19.22 as Christ did by the Minstrels in Jairus his house turned out of doors Some thoughts of Worldly things are allowable in Prayer to the end that we may pray for direction and good successe therein else why did Christ teach us to pray for Daily Bread But when we think on these things our Thoughts may not be Worldly through Distempers and Distractions about the same Abide you here said Abraham to his Servants with the Asse Gen. 22.5 and I and the Lad will go yonder and worship and come to you again So say to all distracting Thoughts in this Duty Stay you here I and my Saviour will go alone and pray yonder and come again to you but at this time I may not be distracted with you This being done then in the last place up with the Frame reat up the Structure fall upon the work it self And now do as Nehemiah did in building up the Walls of Jerusalem Neh. 3. wherein every one was employed some at one Gate some at another So must it be here every power of the Soul must fall to work The Understanding in conceiving the Memory in retaining the Will in inclining the Affections in moving to and fro carrying and recarrying The whole Soul must be busied otherwise as Samballat and Tobiah scoffingly said to those Builders Cap. 4.3 If a Fox go up he will break down the Wall And a Fox yea Foxes will assay it the Devil and his young Cubs Wherefore as they did so must we employ our Hands as well as our Hearts build with the Trowel in one Hand and the Sword in the other They watcht and wrought so Watch and yray Chap. 4.17 Math. 26.41 Col. 9.3 1 Pet. 4.7 Math. 26.41 Yea Whilest you are praying against Corruptions within Temptations without that we be not ensnared and circumvented by Sathan's Baits and Methods And forasmuch as the Builder builds in vain unless the Lord builds with him Psal 127.1 Go to God Psal 127.1 and desire the assistance of his Spirit in the performance of the Work It is a Spirit of Prayer and Supplication Zach. 12.10 Rom. 8.26 Zach. 12.10 and it is a helper of our infirmities Rom. 8.26 And that First in teaching and prompting us what to say Secondly in stirring up devout Affections in the Soul which express themselves by sighs and groans Thirdly in enabling us to attend to the things we pray for Thus if we observe and follow these directions the work although difficult in it self will become more easy to us so that we need not be disheartned in it Use 5 The last Use that we will make of this Point is for the singular comfort of such as have some ability given them to performe this Duty and that find their hearts opened and enlarged in the performance of it a notable Testimony it is that â—uch belong to God and have some measure of his Spirit given unto them without the assistance whereof we could not be enabled to discharge so difficult a work David thanks God that he found in his heart to pray 2 Sam. 7.27 Gal. 4.6 2 Sam. 7. It is the spirit of God that helps our infirmities in prayer Gal. 4.6 and that puts life into our
prayers and makes them fervent and helps with sighs and groanes c if then thou hast this gift albeit not in the like measure that others have yet then thou hast the spirit of God that doth enable thee even with the spirit of Adoption I have known saith one many wicked men heare Mr. Henry Smith in his Ladder of Peace and I have known many wicked men study and I have known many wicked men fast and I have known many wicked men preach and I have known many wicked men Counsell but I did never know any wicked man pray well or any that could pray well live wickedly for praying will either make a man leave sinning or sinning will make a man leave praying Hearty prayer especially in secret unto God cannot possibly spring from an heart that maintaines it self Job 27.10 and nuzzels it self in any noysome lust Job 27.10 Such a one cannot set his delight on the Almighty nor call upon God at all times for that is a speciall gift and peculiar to the Saints the prayers of an Hypocrite may come from his lips or from his braines but there is nothing of Gods spirit in them But here some scruples arise to be removed Obj. Some tender heart and pious soul may object that in their prayers they have many ignoble conceptions of God and the more they think of his essence the more they lose themselves So that they can take little comfort in their prayers they are out of heart with them and have no hope that they shall ever be heard or excepted Resp It is true that we are all naturally borne Idolaters and are very prone to fashion God to some forme of our own and this pronesse discovers it self in the very best and in no duty more then in prayer but this want shall be covered by Christs intercession and our suites followed in Heaven by his advocation 1 John 2.1 1 John 2.1 But for your further direction and satisfaction in this Case know First that there is no direct beholding of God in his Essence and Infinitenesse if we consider him simply and abstractively Adaequatus conceptus no finite Creature is able to comprehend him Secondly we must conceive of God as he hath described himself in his word though we cannot conceive of him fully as he is yet we should study well the Attributes of Gods prayses and conceive of him as his word reveales him to be Now there are two wayes whereby we usually make representations of men or other Creatures Statuaryes have one way Painters another Statuaryes do it by substraction they take away or pare off some part of the Timber or stone which they work upon and then that which they leave becomes like that man whom they would represent Painters do it by Addition whereas the Cloath or Table presented nothing before they add Colours and Lights and shaddowes and so there ariseth a representation both these wayes the Scripture represents God unto us First as a Statuary per viam Negationis by Negation or Substraction hereto tend all those Attributes which we call Negative as God is Immortall Unchangeable Invisible 1 Tim. 1.17 2 Tim. 2.13 Act. 17.24.25 Tit. 1 2. He cannot lye He cannot dye c 1 Tim. 1.17 2 Tim. 2.13 Act. 17.24 25. Tit. 1.2 And he that hath learned in this Case to Abstract from God whatsoever hath the least affinity with the least imperfection found in any Creature conceives of God best We must go above all similitudes and likenesses in his worship Secondly it represents God unto us per viam Eminentiae by way of eminency putting upon God in the highest degree whatsoever is good in the Creature and hereto tend those Affirmative Attributes which are given him as that he is most wise most high most holy most just c. Acts 7.48 Rom. 17.27 c. and this is an excellent way to take up God Acts 7.48 Rom. 16.27 and conceive of him seeing our hearts cannot conceive his nature we should fill them with an impression of his prayses remember that he we call upon is an All-seeing All knowing All-sufficient God and such a one as he hath proclaimed himself to be Exod 34.6 Exod. 34 6. Thirdly if we be yet prone to conceive of Likenesses it may much help us if we conceive of God as dwelling in the humane nature of Chrâ—st thou may'st set before thy minde his humane nature adoring the God head in him as conceiving of God in that humane nature thou thinkest of Colos 2. 9. John 17.3 John 14.9 Colos 2.9 John 17.3 John 14.9 When a man looketh into a Crystall Glasse it casteth no reflex but put steel upon the back of it and then it casteth a reflex So when we cannot see God himself we must put the Manhood of Christ as it were a back to his Godhead and then it will cast a reflex to us But here remember that we do not set before our minds Christ-man and so worship him without any more adoe but conceive of the Man-Christ and then worship that God head that dâ—vells in him and then we do right Obj. Secondly Gods Children suspect their prayers and question the assistance of the spirit for that they want words they cannot unter themselves in any good method yea many times they are dumb and have nothing to say when they should pray Resp This hath been the state and condition of many of Gods dearest Children David lamented it in himself Psal 77.3 he could not speak Psal 77.3 Psal 32.3 102.5 6. 55.2 Isay 34.14 Psal 142.3.143.4 that is distinctly and orderly he was sometimes so unlike himself in respect of the forme of prayer as if he had not been the same man Psal 32.3 102.5 6.7 55.2 So Isay 34.14 And this may proceed from abundance of pressures and amazements of the soul Psal 142.3 143.4 Yet know First the spirit of prayer may be in thee and work effectually Rom. 8.26 when words are wanting Rom. 8.26 Sighs groanes teares shall supply that want as it doth in a dumb man his very dumbnesse speakes the moving of his lips speaks or in a sick Child when it cannot speak for paine yet the signe it makes speaks the watery eye speakes groanes speake the lifting up of the eye speakes the Parenâ— knowes the meaning and is moved So is it in this Case betwixt God and us They voyce of Prayer is not absolutely necessary being but an accident the substance of Prayer being the desire of the heart and the matter is not much if the dore of the heart be shut when the Closset of the heart is open Secondly know that even then God heares those broken prayers Psal 77.1 38 9. 39.12 Isay 38.5 Lament 5.56 Psal 77.1 38.9 39.12 Isay 38.5 Lament 5.56 Psal 119.25 verse 159. Isay 64.7 2 Tim. 1.6 Hos 14.2 He heares chatterings he heares sighs he heares teares And yet in
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
30.34 Exod. 30.34 If we pretend much Faith and want Charity or good workes if we shew not forth the fruits of faith in our lives the perfume of Prayer is not sweet in Gods nosthrils If you make that perfume according to God's description put in as much of the Myrrh as of the Frankincense of each a like weight let holinesse of Life accompany your holy Profession of Faith and when your hands drop down Myrrh and your fingers pure Myrrh then lay hands on the handles of the Lock as the Church saith she did Cant. 5.5 and knock-hard that you may be heard And so we have done with the Duty Cant. 5.5 The Incouragement followes And it shall be opened unto you Such is the power of Prayer Text. Doct. that the gates of Heaven cannot stand shut against it Elijah by his fervent prayer lockt and unlockt Heaven at his pleasure Jam. 5.17 Iames 5.17 by turning the key one way he lockt it up that it rained not and by turning it again he unlockt it and set it open so that the Heavens gave rain and the Earth brought forth her fruit And as he fetched water from heaven by his prayer so he fetched fire thence by it 2 King 1.18 Jos 10.12 Esay 38.8 Luke 3.21 2 King 1.10 Ioshua's Prayer had such power over Heaven thâ—t the Sun and Moon stood still till he was revenged on his enemies as we read Ios 10.12 And Hezekiah by his prayer brought the Sun back ten degrees by which it was gone down as we read Esay 38.8 When Christ prayed the Heavens opened Luke 3.21 And the godly prayinâ— by the same spirit have the like power When St. Steven was brought forth to be stoned he knocked at the gate of Heaven by his fervent prayer Acts 7.56 Lord let me in Lord Iesus receive my spirit and presently the Doors of Heaven opened unto him this he saw and did see withall Christ Iesus whom he had preached Standing at the right hand of God Christus stat ut Vindex sedet ut Judex as being ready to revenge his wrongs Acts 7.56 Obj. But the Virgins knockt yet could not be admitted Math. 25.11 So other Math. 25.11 So Luke 13.25 Luke 13.25 Resp But they were Hypocrites and gracelesse persons and the Promise is not made to such nor will every knocking do it as before was shewed you but the knocking at the gate by the hand of Faith and of a holy Life Such as so knock shall have the Door of Heaven flung open to them that their Prayers and Persons too in due time may enter Vse And now me-thinks if nothing that hath hitherto bin said concerning Prayer should cause you to be in love with it yet this that is now spoken of the efficacy and power of it should cause you to affect it Austin aytly terms Prayer the key of Heaven for that it lets us into Gods treasury whence we may take what we will it opens the Door and gives us enterance yea possession of the whole house There is a kind of Omnipotency in it Oh! what cannot Prayer do If the Door of Heaven cannot be kept shut against it can prison Doores iron gates withstand it It cannot be There is no prison so strong but prayer is able to make the Door fly open Read Acts 12.5 6 7. Acts 12.5 6 7. Peter is committed to prison by Herod the Doores are fast lockt upon him and least the prisoner should make an eascape he is bound with two chaines and strongly warded with a double watch so that in humane judgment there was no possibility of escaping and yet Peter is delivered and that through the Prayers of the Church The Church sent up their prayers and God sends down his Angel who awakes him unbindes him directs him instructs him brings him out of danger before he leaves him by which it appears that it was prayer rather then the Angel that delivered Peter out of prison for prayer went up before the Angel came down Another like Instance we have Acts 16.15 26. Acts 16.25 26. Paul and Silas are put into prison cast into the lowest dungeon laid fast in the stocks neck and feet together made sure enough one would think they betake themselves to prayer they send that on their errand into Heaven and it knocks so heard that it shakes Heaven and Earth by and by the prison Doores were opened and every mans chaines loosed and fell from him such is the power of prayer that no Door can stand barrd against it This St. Paul knew right well by his own experience insomuch that at other times when he was a prisoner he trusted that through the Prayers of the Saints he should be delivered Philem. 9.22 Heb. 13.18 19. No such way to procure deliverance for Gods imprisoned servants Philem. 9 22. Heb. 13 18 19. as to send up hearty Prayers to Heaven on their behalf And as no Door on Earth can keep shut against it So no power on Earth is able to withstand it Thou hast prevailed with God said the Angel to Iacob and shalt with man If it can conquer God it is able to prevaile against Esaus wrath Gen. 32.28 mans greatest malice shall fall before it as did Haman's malice before Esther Esther 4.16 The craftiest pate shall not defear it Ester 4.16 2 Sam. 15.32 2 Chron. 14.9 11 12. Exod. 17.11 2 King 19.15 35. the counâ—ell of Achitophel shall wither before Davids prayer 2 Sam. 15.32 the greatest army shall fly before it as did the hoast of a thousand thousand Aethiopians before the the prayer of Asa 2 Chron. 24.9 11 12. So Exod. 17.11 prayer of Moses is more powerful to conquer an hoast of Enemies then the swords or pikes of all Israel besides so was Senacheribs hoast overthrown by Hezekiah's prayer 2 Kings 19.15 35. The prevailing Power of Prayer Anno Dom. 175. Tertull in Apologet Cohors Fulminea Justin Mart. Apol. 2. Niceph. Calist Eccles Hist Lib. 4. c. 12. is not onely to be found in sacred story but it hath bin recorded in all ages of the Church In the Primitive times the Legion of Christians was called the thundering Legion For that upon their prayers God scattered their enemies with thunder and refreshed themselves with showres in a great drought which was done when Marcus Antonius waged war against the Germans his Army being brought into a desperate condition through great and long thrist the Christian Soldiers fell upon their knees and craved help of God and were suddenly not onely relieved with great showres of rain but their enemies were also strucken down with many strokes of thunder whereupon they were termed as aforesaid Cohers Fulminea After this Anno Dom. 394. Ruffinus Socrates Doro. et Ambros de obit Theod. in the good Emperour Theodosius his time in a battail sought against the Tyrant Engenius when the day was almost lost and in the sight of man an apparent overthrow
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
seek themselves and not the good one of another Self is the Bias in all our actions as Lucullus somtimes told his guests who being bountifully entertained by him wondering and admiring at the magnificent cost that he was at for their sakes as they said he replyed Somthing my Guests is for your sakes but the greatest part is for Lucullus his own sake But this is far from Loving truly Plut. Apoth true Love is a free Affection not a trade nor traffique for Lucre's sake It will not stand forecasting with it self as did those in Job what shall I get Job 21.16 or gain by this It counts it gaine sufficient if it can do the beloved party any service As for such selfe-Lovers if they take paines to read 2 Tim. 3.2 they shall find themselves to begin that Black Bedrole 2 Tim. 3.2 Use 2 And from this that hath been delivered let us be stirred up to manifest the Truth and soundnesse of our Love both to God and Man Probatio amoris exhibitio operis saith Gregory It is deeds and not words that must manifest our Love True Love is the Daughter of Faith and as Iudah said in another case of Iacob and Benjamin Gen. 44.30 Gal. 5 6.13 his Life is bound up in the Childs Life So may we say in this case The Mother is lively and working and communicates with her Daughter of her livelinesse working by her Faith is like that thirsty houswife we read of Pro. 31.19 Her own hands are to the spindle Pro. 31.19 they hold the distaffe she twists and spins a web to cloath the naked Soul And all the while she is at work she eyes her Daughter sets her to labour and suffers her not to eate the bread of idlenesse but causeth her to embroider with her needle her Tent which is holinesse and sends her forth with the garment which she hath wrought imploying her about works of mercy Whilst Faith keeps within to defend the Conscience Love walks abroad to succour the needy whist Faith like the Mason holds the Ladder with the one hand Love with the other serves Hence it is that Love and Labour are joyned together 1 Thes 1.3 Heb. 6.10 1 Thes 1.3 Heb. 6.10 she is no Lazie Daughter of so painfull and laborious a Mother Some have resembled Love to the Plant of Paradife having the knowledge of God for the Root Faith in Christ for the stock The Love of God and our Neighbour for the maine boughes and branches Good meanings desires and purposes for the budds and blossomes The leaves are good speeches and the Fruits are good works Oh! that the house of God did flourish with such Trees Such shall grow green for ever and their fruit shall never wither Be thou a Branch of this Tree Do all the good thou canst for thy Christian Friend Ride for him run for him visit him in health and sicknesse if he be hungry feed him if naked cloath him let thy Love be a substantive felt heard and understood and be content to abate of thine own ease and rest to do thy Brother any office or service of Love much more to serve and seek the Publique good of Church and State But I shall no further at this time carry this Doctrine arising from the letter of the History we come to the Mystery At Midnight Night Gen. 8.22 1. Cor. 11.23 Exod. 11.4 Judg. 16.3 Psal 91.5 Isay 21.12 properly signifyeth that space of time wherein darknesse covereth the face of the Earth the Sun being absent and Midnight is the death time of the Night when all are at rest and quiet Judg. 16.3 Metaphorically and Figuratively it notes calamity in Scripture as Psal 91.5 Isay 21.12 And so Midnight signifies extreamity of calamity and misery In both senses it may be here taken and applyed For God is a Friend at Midnight both in respect of Time and respect of Trouble And our Saviour would give us as much to understand that we may not be discouraged from coming to God by Prayer at any season For it may be some poor soul may say I would gladly come unto God as to my Friend and seek unto him for a supply of all my wants but I feare that it is unseasonable the day is spent the night is come my Afflictions are great and the shaddowes of the Evening are stretched out upon me Jer. 6.4 c. No saith Christ let not this discourage you for Friends stand not upon that A Friend will go if occasion be unto his Friend at Midnight albeit it be in it self an unseasonable time and hopes notwithstanding to speed in his suite How much more then will God grant the suites which his Friends make unto him to whom no time is unseasonable come when they will they shall be wellcome If we take the words in the former sense for the Time and Season our Observation may be this Doct. God is a Friend to whom we may resort at the deadest time of all the Night Prayer is as nigh to God in the night time as in the day This Solomon intimates 1 King 8.59 1 King 8.59 be it at what houre of the night it will faithfull Prayer shall come and stand nigh before him Iacob wrestled with God by prayers and supplications all night long and prevailed Hos 12.4 David will riâ—e up at Midnight to pray and give thanks Hos 12.4 Psal 119.62 Psal 119.62 Paul and Silas prayed and sang prayses unto God at Midnight and the Prisoners heard them Acts 16.25 Act. 16.25 I have remembrance of thee in my Prayers Night and Day said Paul to Timothy 2 Tim. 1.3 Luke 6.12 2 Epist 1.3 And Christ himself as we have it Luke 6.12 continued all Night in Prayer Reas And no marvell for is not the Night his as well as the Day Psal 74.16 hath not he prepared the Light and the Sun Night and Day are all one to him No time can be prescribed against the King Nullum tempus occurrit Regi as we were wont to say and shall any time be preâ—cribed against God If our Prayers find but the way to him as they will in the darkest Night his promises infallibly will find a way to us Besides Gods Spirit is as ready to assist us at Midnight as at mid-day And our Mediator and Intercessor is both Night and Day at Gods right hand Rom. 8.34 pleading our cause for us Use 1 To omitt this Duty then of Prayer under pretence of want of Time or latenesse of the Night can be no excuse Davids reines did instruct him in the Night season Psal 16.7 that is Psal 16.7 his inward Affections and desires did call upon him then to think upon God and call upon his name had we such desires and Affections as David had and as we ought to have sanctifyed and reformed we would find a time and redeem it from our eyes and eye-lids to performe this Duty
let us be assured Ephes 6.16 Psal 140.4 5. we shall be way-laid Psal 140.4 5. Fifthly Hold out to the end play Ruths part not Orphahs Ruth 1.14.16 Ruth 1.14.16 Let no temptation on the right hand stop thy journey A Pilgrim travailing to Jerusalem saith the story came to a City where he saw a goodly training and mustering there he had a mind to stay but that he remembered that was not Jerusalem he passed by another where he saw great sports and pastimes and by a third where were goodly buildings faire Ladyes c in all these he had a good mind to stay but still he remembred Jerusalem the place to which he was going So must we think when we meet with earthly delights in our journey faire houses goodly furniture yet this is not Heaven Nor may we be discouraged on the other hand with stormes tempests or harsh usage that we meet withall Regard not the difficult passage but the good end and whither it tends if it be easie thou may'st suspect it if hard yet endure it Dr. Taylor leapt when he came neare the stake for that he had but one stile more to his Fathers house But I will carry this Point no further I now dismisse it and proceed In that this Friend came to his Friend in the behalfe of his Friend our Saviour seemes to hint thus much unto us that Doct. God is to be sought unto in the behalfe of others especially of those whom we most affect as well as on our own behalfe Whom we Love and truly affect them we will pray for yea the more earnestly we Love any the more fervently shall we pray for them 1 Sam. 12.23 God forbid saith Samuel that I should cease to pray for you What could move him to do this 1 Sam. 12 23. Psal 35.13 Rom. 9.3 10.1 Rom. 1.9 10. Colos 1.3 4.3 Philem. 1.3 2 Tim. 1.3 Philem. 4. Luke 22.32 John 17.9 Gab. Biel. Nominativo Pro seipso Psal 51.1 69.1 Luke 18.13 Genitivo Pro patre matre c. but Affection Thus David manifested his Affection to his enemies and St. Paul to his Country-men Rom. 10.1 and 9.3 And so he testifieth his Love to all Christian Churches in the beginning of his Epistles by thank givings and prayers so to Particular persons 2 Tim. 1.3 Philem. 4. So Christ for Peter Luke 22.32 and for all his John 17.9 Some Schoole-men for memory sake lead us through all the Grammaticall cases in the performance of this duty which we may take notice of if it be not thought Fryer-like 1. A Christian is to pray for himselfe Psal 69.1 51.1 Luke 18.13 If you Love your selves lay open your own states to God declare your wants and pray for grace till you can pray for your selves you shall not be able to pray for others pretend what you will 2. We are to pray for those we have Relation unto that have begot us or are begotten of us from whom we have our being or well-being our Parents and Kindred must be remembered in our Prayers whether they be Temporall or Spirituall Temporall Parents as the Father of the House whether he be so by Nature Pro. 30.11 Or by Constitution and office Pro. 30.11 Gen. 24.12 as the Master of the Family Gen 24.12 Or Parents of the Country to whom we should beare Loyall Affection Jer. 29.7 Ezra 6.10 1. Tim. 2.12 Jer. 29.7 Ezra 6.10 1 Tim. 2.12 Albeit in these dayes Kings were Idolaters Infidels Tyrants and Persecutors Nero was then Emperor who was the first that drew out the sword of Persecution saith Tertullian Our Spirituall Parents must likewise be prayed for for by these we are begotten unto God 1 Cor. 4.15 Gal. 4.19 Thus Moses prayed for the Tribe of Levi 1. Cor. 4.15 Gal. 4.19 Deut. 33.8 Rom. 15.30 Ephes 6.9 1 Thes 5.25 2 Thes 3.1 1 Cor. 2.1.11 Deut. 33.8 this if frequently enjoyned as Rom. 15.30 Ephes 6.9 1 Thes 5.25 2 Thes 3.1 1 Cor. 2.1.11 Heb. 13.18 Great need is there that we pray for them and they for us againe The thriving of the sheep depends on the Shepheard's safety And Lege Talionis the same againe by Parents for Children Job 1.5 Gen. 17 18. Masters for Servants Ruth 2.4 Math. 8.6 So Kings and Governours for subjects Heb. 13.18 Job 1.5 Gen. 17 18. Ruth 2.4 Math. 8.8 1 King 6.8 2 Sam. 24.17 Psal 51.18 Levit. 5,6 Rom. 1.9 Gen. 4.29 Acts 4.29 Dativo Pro Fundatoribus et benefuctoribus Ruth 1.8 2.19 1 Sam. 25.33 2 Tim. 1.18 Accusativo Pro inimicis accusatoribus Math. 5.44 Rom. 12.14 Psal 35.14 1 Sam. 13.23 Acts. 1.60 Vocativo Pro Peccutoribus Infidelibus 1 Tim. 2.1 2. 1 King 6.8 2 Sam. 24.17 Psal 51.18 Ministers for People So Levit. 5 6. and Rom. 1.9 Brother for Bretheren Gen. 4.29 One for another Act. 4.29 12.5 15.40 3. Those who have been Benefactors to us are to be remembred Such as have done us or ours any good so Ruth 1.8 and 2.19 Thus David prayed for Abigail in that she gave him good counsell 1 Sam. 25.33 This is our best requitall to pray for them 2 Tim. 1.18 4. Our Enemies Persecutors and Slaunderers are to be prayed for Thus we are commanded to do Math. 5.44 Rom. 12.14 Such was Davids practise Psal 35.14 And Samuels 1 Sam. 12.23 and St. Steevens Act. 7.60 Christ himselfe hath left us his example to follow Luke 23.34 Hereby shall we manifest our selves to be the Children of God Math. 5.45 5. We are to pray for all those that belong to the Election of grace be they what they will be Jew or Turke Pope or Pagan This seemes to be the meaning of the Apostle 1 Tim. 2.1 2. God hath those who are yet uncalled but in his own time will call our Prayers must further it 6. Those who have taken from us our goods Ablativo Pro obtrectatoribus maledicis Jer. 18.18 19. 1 Cor. 4.13 James 5.14 15 16. 1 John 5.16 Perk. Reform Cathol de Purgat and good Name 1 Cor. 4.13 and all that are afflicted and deprived of Friends and comforts of this Life Such as are sick and sorrowfull must be prayed for yea and so farr as that Petition reacheth thy Kingdome come it may be granted that we are to pray for all such Indefinitely as have been taken from us by Death that they may be made partakers of the blessed Resurrection of the just in Gods own time But this warrants not any particular Prayer for any particular person deceased which is the practise of the Church of Rome and by the Orthodox Church justly condemned And thus you see whom we do Love or ought to Love we ought to pray for and whom we do Love we cannot but pray for and the more entirely we Love any the more earnest shall we be with God on their behalfe Use 1 Let none therefore pretend Love and Affection to any one that he
prayes not for the Love of such is but carnall be it Husband Wife Parent Child c. These pretend Love but when did you goe to God in the behalfe each of other To use the words of Dalilah how canst thou say thou lovest me c So may the Wife say to the Husband the Child to the Parent c. when thou dost not this thing for them Prayer private as well as publique is required Math. 6.6 Judg. 16.15 Math. 6.6 Si pro te solo pro te solus orabis si pro omnibus rogas omnes pro te regabunt Ambros But we may be too too private in our Prayers when we pray not only by our selves which is commendable but when we pray only for our selves or those in neare relation to us The Athenians would offer sacrifice for their own Citty and Neighbours of Chios but for no other and I have heard of one whose usuall Prayer was God blesse my Father and Mother Brothers and Sisters and none else to whom one that heard him answered It were better the Devil had thy Father and Mother Brothers and Sisters none else but this is uncharitable And Bellarmine tells us of a desperate Advocate in the Court of Rome who being exhorted on his death-bed to make his peace with God made this speech Lord I have a word to say to thee not for my selfe Bellar. de arte mor. lib. 2. c. 10 but for my Wife and Children Ego enim propero ad inferos neque est ut aliquid pro me agas For I am hasting unto Hell neither is there any thing that I would begg in my own behalfe And this he spake as boldly saith Bellarmine who was then present as he has been to take his journey only to some neighbouring Village But this was desperate to pray for others as for our selves and with our selves is truly Christian No Prayer without Faith no Faith without Charity no Charity without mutuall intercession See not my Face said Joseph to his Bretheren unlesse your Brother be with you Gen. 43.5 so saith God to us come not into my presence unlesse in your Prayers you remember your bretheren also And therefore he hath taught us to Pray Our Father not Mine For our selves we are to pray as well as for others Math. 6.9 and for others as well as for out selves Use 2 Wherefore let all make Conscience of this Duty and pray heartily for those we seeme to affect It was the speech of a worthy Divine that he found it experimentally to be true that he never had more Love from any Greenhams works p. 14. then from those that he prayed for most fervently The Jewes found it true in praying for Darius the Emperour of the Medes Ezra 6.10 and Persians how bountifully were they rewarded by him what a decree did he make for the building of the Temple Nor shall we ever enjoy the comfortable fellowship of a Friend if we omitt this duty For all things are sanctifyed to us by Prayer 1. Tim. 4 5. Use 3 If those who affect us truly will be praying for us then let such as pray for us be againe affected by us and esteemed amongst the number of our best and fastest Friends be they never so poore and meane God is pleased to gratifie his Friends in the behalfe of others as well as on their own behalf As we reade in the Gospel of him that was sick of a Palsie who not being able to come to Christ himself was carryed by four Friends in his bed unto him to be cured when Jesus saw their Faith saith the Text Mark 2 3.5 he said unto the sick of the Palsie Son thy Sinnes be forgiven thee God for one mans sake helps another So Math. 8.13 Math. 8.13 The Centurion beleeved and the Servant was healed Little knowest thou what good thou receivest from the hands of God by the meanes of praying Friends St. Stephanus non sic orâsset Paulum hodie Ecclesia non haberet Aug. Heb. 13.18 19 St. Paul found the benefit St. Steevens Prayers And Austin of his Mother Monica's So Heb. 13.18 19. Pray for me I say pray for me I say said Father Latimer Pray for me pray for me for Gods sake pray for me said blessed Bradford It is no matter if we be forgotten in Cups so we be remembred in Prayers And ever count Praying-Friends the best Friends And to such I shall readily endorsse my letter To my truly Loving Friend this c. Use 4 And from hence the Godly may gather much comfort for if those who affect us truly will pray for us and speak to God in our behalfe then we cannot but be spoken for to God by all that call God Father for as much as they are taught by Christ to say Our Father Give us Forgive us They are not so strait-laced as to forget the Church and every member of it They who love Christ love every member of Christ to the lowest Oh the happinesse of a Christian who hath a stock going in every part of the Christian World He is like some rich Merchant who hath his Factors in all Countryes Some in Spain others in France and where not where God hath a Church The Prayers of the Saints are for the common good of the whole body and the poorest member of that body is a sharer in all the Prayers that are put up to Heaven in the behalfe of the Church As when severall Ships goe to Sea some traffique in one thing and some in another Some bring Gold others Spices and others other Commodities but all that is brought is for the common good of the Country So the Prayers of the godly are like these Ships that goe to Sea Some request this of God others that but all that they bring home is for the good of the whole Church whereof thou being a member shalt certainly be a sharer If one Elijah can procure plenty and prevaile for a whole Country If one Isaac by Prayer can make Rebeccah fruitfull If the Prayer of one Righteous man can so prevaile with God what will so many eyes and hands reared up to Heaven do Single Prayers are like Sampsons single haires every one hath the strength of a man but the Prayers of many are like his whole bush or head of haire able to overcome the whole Hoast of Heaven and to bind the hands of God himself as appeares by the passage betwixt God and Moses Exod. 32.10 And if men should faile me yet Christ still loves me and loving me he will not be wanting in making Intercession to his Father on my behalfe Lastly In that this man having nothing at home is enforced to goe out and flye unto his Friend it may teach us this Lesson that Doct. Afflictions drive to God verse 7 An observation that hath plentifull confirmation from Scripture Isay 17.3 there we read that Ephraim the prime Tribe of Israel should
the saddest Crosses And as our joyes here so our joyes in Heaven are encreased by them So we read 2 Cor. 4.17 2 Cor. 4.17 The more painfull that our Labour hath been the greater and richer shall be our reward and Recompence As they are Profitable so they are Necessary And this is the Reason of that strange and passionate speech that the Lord useth of his people Jer. 9.7 Behold I will melt them and try them Jer. 9.7 for what should I else do for the Daughter of my people as if he should say I can devise no way to do them good but by casting them into the Furnace of affliction As Christ saith of offences it is necessary that offences come Math. 18.7 so may it be said of afflictions it is necessary that afflictions do come Acts. 14.22 And that Acts. 14.22 First Rom. 8.29 In respect of Gods predestination Rom. 8.29 secondly Conformation to Christ our Head who was consecrated through afflictions Heb. 2.10 Rom. 18.16 17. Heb. 12.6 7 8. Heb. 2.10 Rom. 8.16 17. And Thirdly They assure us of our Adoption Heb. 12.6 7 8. In these respects we shall find that Gods Children have first borne afflictions patiently Secondly they have been chearfull under them Thirdly they have been thankfull for them Fourthly they have been so farr from desiring to be freed from them that they have rather wished for them and desired them These are strange Paradoxes to flesh and blood yet undoubted truths First Psal 39.9 Psal 62.1 They have been patient under them so Psal 39.9 62.1 not only I was dumb for a sullen silence argues a worse nature then a crying passion but my soul keepeth silence he was free from murmuring and impatience Levit. 26.41 This was required Levit. 26.41 Secondly Rom. 5.3 they have been chearfull under them Rom. 5.3 So it is required we should be Jam. 1.2.9 Jam. 1 2.9 Thirdly they have been thankfull to God for their afflictions and sufferings Job 1.21 Psal 41.11 1 Thes 5.18 Job 1.21 Psal 41.11 This is likewise enjoyned by the Apostle 1 Thes 5.18 In all things give thanks Fourthly they have wished and after a sort prayed for affliction Jer. 10.24 Jer. 10.24 So it is said of King Alured that he prayed God alwayes to send him some sicknesse whereby his body might be tamed and he the better disposed and affectioned to God-ward yet I conceive it had been better to have prayed that affliction when it did come might be sanctified For I find no direct warrant for any one absolutely to pray for affliction Jeremiah saith I have not desired the wofull day thou knowest Jer. 17.16 And for that prayer of Jeremiah before mentioned Jer. 17.16 Jer. 10.24 he prayeth not simply for affliction but by way of Confession as if he should say Lord if thou wilt needs correct me and thy people as thou hast threatened then do it not in thy wrath and fury but in mercy and goodnesse For however afflictions are good to the good yet it is but so accidentally for in themselves they are evill and Punishments for sin Nor doth any man know his own strength how he shall be able to beare them Afflictions then being thus Profitable and Necessary Let us not be too much affraid of them nor complaine of them too much as many do though they come yawning upon us like Sampsons Lyon as if they would devoure us but let us husband them well as we ought let them drive us to God as the storme doth the Birds to their rowes and Beasts to their denns and Ships into their Havens they are part of our portion in this Life and may not be wasted Prodigally And though you look on them as on so many wayward guests yet at their going away they pay freely To conclude then in a word Let our Afflictions cause us to seek out a Promise a Promise cause us to seek out Faith Faith put us to seek out Prayer and Prayer will not faile to find out God Text. verse 7 And he from within shall answer and say Trouble me not the dore is now shut and my Children are with me in bed I cannot rise and give thee Hitherto you have heard of this mans Addresse unto his Friend in his time of want And of the Request he made which was both reasonable and honest in it selfe albeit at an unseasonable time of night Now followes the Successe he had which was not at present answerable to his hopes for instead of a Graunt we find that he meets with a Repulse And He from within shall answer and say Trouble me not c. Where First take notice of the Person Answering He from within Secondly of the Answer it selfe conteyning first an inhibition Trouble me not now c Secondly a Resolution I cannot Rise and give thee i. e. I will not now do it We begin with the Person Answering And he from within shall answer and say c. This Friend was within then and not so asleepe but that he heard his suite yet he condescends not presently unto him from the History we may observe that Doct. A Friend within may a while keep his Friend without he may refuse to condescend to his Friends Request and yet remaine a Friend still Thus David 2 Sam. 13.25 albeit he was much pressed by Absolom his Son to goe with him to his feast yet he would not condescend thereto albeit he affected his Son too much indeed and he gives a Reason for his refusall lest he should be chargeable unto him 2 Sam. 13.25 So Solomon albeit he was a very dutifull Son unto his Mother and honoured her and bore all filiall affection towards her and promised to deny her nothing yet when she demanded an unreasonable request which he saw tended to the undoing both of her self and him he did not only deny her suite but sweares God do so to me and more also if Adoniah have not mooved this against his own Life 1 King 2.23 24. 1 King 2.23 24. Christ himself denyes the motion made unto him by his two Kinsmen Math. 20.20 Luke 9.54 55. Math. 20.20 So Luk. 9.54 55. The motion of those two fiery Disciples was not only denyed but they were sharply reproved for their rash and fiery zeale in making of it Use This discovers and reproves a double error in poynt of Friendship one is of the Friend without the other of the Friend within The Friend without conceives that the Friend within doth transgresse the Lawes of Friendship if he denyes him any Request be it never so unreasonable or unseasonable and is too too apt to question the affection of that Friend that saith I cannot give nor lend For such is the disposition of some that they never look on what they have received from the hands of Friends but continually fix their minds on what they would receive and hope for let their obligations be never
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
and a legg that hath any imperfection in it in a long walke Then Murmuring Pride Impatience will appeare that is in us and thereby we come to be made vile and base in our own eyes We use not to put in the spice till the liquor be sodd to the heigth nor doth God bestow his mercyes till we are brought to the lowest depth It was the speech sometimes of a great States man concerning the Son of a great Lord committed for some misdemeanour at the Councell table Let us forget him a while and he will remember hâ—mself the sooner So upon the like Reason God seemeth to forget us that we may remember our selves and be humbled for our faylings I shall give you three examples of this One is Numb 12. Miriam was struck with Leprosie for murmuring against Moses Numb 12.14 he prayes for her God heares his prayer and will heale her but not so soone as Moses would She must be better humbled then as yet she was If her Father had but spit in her face saith God should she not be ashamed seaven dayes verse 14. Let her be shut out of the Camp seaven dayes and after that received in againe Another Instance we have Judg. 20.18 Judg. 20.18 The Israelites had a good quarrell they consult with God what to do they were encouraged by God to goe up against Benjamin yet the first time they are overthrown and worsted verse 21. verse 21 The second time they weep and mourne and give them battail but are againe beaten verse 23 verse 23. It may seem strange that in such a case they should be overcome But the Reason is eviâ—ent they were not yet enough humbled for after that they had humbled their soules and sought the Lord by Prayer and Fasting God gave them the victory verse 26 verse 26. c. The third Instance we have in the Apostle Paul God intended to take from him the Messenger of Satan that buffeted him but not so soone as he would have had it removed Thrice he besought God earnestly 2 Cor. 12.8 that it might depart from him 2 Cor. 12.8 but God having respect to his greater Humiliation deferrs and puts him off telling him that his Grace was sufficient for him i. e. I will uphold thee but it is too soone for thee Paul to berid of that thorn Secondly God doth thus delay us to quicken our Appetites enâ—â—â—â—e our desires and make us the more earnest and fervent in Prayer dealing herein as the Fisher doth in drawing back his baite to make the fish more eager of it Or as the Father doth with his Child holding an Apple in his hand and suffering the Child to tug at it and then it may be he opens one finger and then another and so by degrees parts with it to his Child This was Christs dealing with the woman of Cannan he put her off and delayed her of purpose to make her the more earnest and importunate in her â—uit Math. 15.25.28 Math. 15.25.28 Delayes do but whet the desires of earnest suitors Thirdly God doth this for the tryall and discovery of those graces that are in us and to inure us to Patience and Obedience and submission of our wills to his A Father will sometimes crosse his Child to discover his disposition and with holds for a time that which he purposeth to give to see how he will take it he inures him to obedience and subjection by crossing him of his will a while I will Love the Lord Psal 116.1 saith David because he hath heard my Prayer This is right but not enough God will prove us whether we will Love him and feare him and trust in him even then when he seemes to reject our Prayers and shut them out of his presence He will prove our Faith whether we will beleeve his Promise and waite for the Performance thereof though he delay long He will try our Obedience whether we will continue to seek him and call upon him as he hath commanded and for that he hath commanded us so to do alâ—ough we find our selves disappointed for the present And so our Patience and other graces by the exercise of which in tryalls he brings us to more perfection in them for use makes perfectnesse Hereto tends that of the Apostle 2 Cor. 1.8 2 Cor. 1.8 We had the sentence of Death in our selves that we might not trust in our selves but in God which quickeneth the dead And thus by these delayes we come to be the better fitted for mercy Fourthly hereby the mercy is better prepared for us for it becomes the greater and the sweeter by delaying and putting off our suite we are brought to value the thing sued for the more when things easily had are lightly esteemed lightly come lightly goe Cito data vilescunt Acts 22.28 as we use to say in the Proverb The Cheife Captaine Act. 22.28 that obteyned his freedome with a great sum bought it at a deare rate valued it highly So it is in this Case If blessings were as soone had as asked they would be the lesse set by And this is one cause why God hideth his face so long from many of his deare Children that they might prize the sense of his Love and favour the better when they have it Cant. 3. Cant. 3 1-4 1-4 And by this meanes the mercy when it is obteyned is the sweeter and more welcome when it comes Isaac is Isaac a Son of Laughter when he comes after many yeares expecting When Jacob heares of Joseph whom he had long wanted and cleane given over for gone he was so full of joy that he desired not to live a day longer Gen. 45.28 46.30 So Psal 128. 1 -5 Pro. 13.12.19 Gen. 45.28 46.30 Thus it is true that Solomon speaks Pro. 13.12.19 A desire accomplished delighteth the soul and when it commeth it is as a tree of Life to heal the maladies of the heart And thus I have rendered you some reasons of the point Now to the Uses Use 1 May we not reason from hence as St. Peter doth 1 Pet. 4.18 If the Godly who are Gods Friends 1 Pet. 4.18 are many times delayed and put off in their lawfull suits and sometimes seemingly not heard shall the Enemies of God hope to have Audience or think to speed in their suits when they beg mercy doth God keep his own Children in suspence and will he give bread to bastards and open the dore to them when they call What Hope hath the Hypocrite saith Job Will God heare their cry when trouble cometh on him Job 21.9 Job 21.9 Let David Answer the Question from his own experience They cryed but there was none to save them even unto the Lord but he answered them not Psal 18.41 God will be a God of his word Psal 18.41 Isay 1.15 Pro. 1.29.30 Hos 5 6. John 9.31 Psal 78.34.35 Neh. 9.27 he hath protested against their Prayers Isay 1.15 Pro.
it be in this case if you have no answer made unto your Prayers it should cause thee to be jealous of thy self and conclude that something is amisse The Fisher if he knowes there are store of fish in the water and yet hath no bite plucketh up his line looketh on his baite and mends it so should we do when God is silent examine well where the fault is and amend that that we may find more comfort after Secondly do as the Fisher doth put in againe say with Peter Lord we have fished all night and taken nothing Luke 5.5 neverthelesse at thy command I will let down the net Dutyes that God enjoynes must be discharged albeit we see no likelihood that any good will come thereof This is a duty strictly pressed on us in the word Phil. 4.6 1 Thes 5.17 Phil. 4.6 1 Thes 5.17 We must do our part and duty and leave the successe to God As Job said in another case we must say in this be of good courage and play the men and the Lord do that which seemeth good to him 2 Sam. 10.12 2 Sam 10.12 This will yeild us much comfort although we should get no more good by our Prayers Lack of present successe is no warrant to surcease a duty enjoyned Isay 56.6 er 20.9 It was Jeremiahs fault a blemish in him to resolve to speak no more in the name of the Lord in that respect Jer. 20.9 And can we be excused if we speak no more to the Lord or call no more on the name of the Lord for want of present Audience Thirdly as we are to pray with perseverance so let us wait with patience as the Fisher doth And there is great Reason for it First although God hath made a gratious promise of hearing us yet he hath reserved the time of Answering us to his own wisdome Heb. 2 3. Heb. 2 3. The vision is for an appointed time God hath given us his Bill for payment but the Time is his own pleasure Psal 145.16 Psal 145.16 there is plentifull opening and filling every thing but it is in due season and that due season expressed to be his pleasure Isay 49.8 that is the Time acceptable wherein we shall be heard And for the place of payment it usually is upon the Mount Gen. 22. Gen. 22. as was said before Mans Extreamity is Gods Opportunity We are but Beggars and Beggars must not be Chusers It is not fitt for us to appoint God the Time and Place This is a limiting of the Holy one Psal 78.41 Psal 78.41 Secondly there is nothing lost by waiting upon God Psal 9.16 40.1 Psal 9.16 40.1 Isay 25.9 30.18 49.23 Isay 25.9 30.18 49.23 Hast thou waited long the more reason thou hast to hold out in waiting The Ambitious wait for their place and Office till it falls Long looked-for comes at last The case of Monica Mother to St. Austin is famous she greived that her Son was spotted with the heresie of the Manichees and she prayed that the Lord would bring him to the Orthodox Catholick Faith she remembred this day by day and yet as himself doth witnesse for nine yeares together he continued so infected It fell out afterward that he would needs goe and travell out of Africa into Italy His Mother being loath to part with him who was the staffe of her old age earnestly prayed that God would hinder him of that purpose yet St. Austin went and by hearing the Sermons of St. Ambrose at Millaine he was converted to that which in former times he could never like He reporting all this matter doth use this good speech of it Thou O God being dâ—ep in Counsell and hearing the substance of my Mothers desires did'st not care for that she did then aske Aug. Confess lib. that in me thou mightest do that which she ever asked Thus the Almighty dealeth with other of his Servants working all things to the best but it is at such times as he himself doth think good If it be in him to blesse it is in him to do it when it seemeth good to himself Therefore let us never be angry and repine at that which he altereth from the intent of our mind nor discontented with his long delayes many Answers at the last shall be given thee at once For as the wicked treasure up wrath by their daily Sinns so do the Godly mercy by their daily Prayers saith one what thou hast been craving this seaven yeares nay twenty thou then shalt have a returne of for Mercyes and Answers will come thick as they did to Joseph Then you shall receive the mony together And many say that they had rather so receive it than by driblets Or suppose thy Answers should be few whil'st thou livest concerning the things that in this Life thou cravest yet at the day of thy Death thou shalt have the benefit Then hath the Righteous Hope Prov. 14.32 Marke it and behold it saith David Psal 37.37 Pro. 14.32 Psal 37.37 Old Simeon had put up many Prayers and begged many a yeare that he might Live to see the Saviour of the world in the flesh Luke 2.25.28 and now being very old and ready to leave the world he hath his full Answer and embraceth him in his armes or if God should not give thee thy Answer in this Life concerning some things thou beggest in the behalf of the Church in general or thy Wife Children Friends in speciall yet when thou art dead and rotten in thy grave an answer may be given and a return made However rest assured that at that great day of Retribution thou shalt find thy reward is with the Lord when the books shall be opened every Faithfull Prayer that thou hast made Isay 40.10 49.4 every short ejaculation every sigh will be found upon Record and book't it will be upon the â—yle not one of them omitted Wherefore as St. Paul wills us that are Ministers in preaching to waite proving if at any time God will give men Repentance 2 Tim. 2.28 2 Tim. 2.25 And if after many a Sermon preached we have no comfortable assurance of any one soul converted yet we may not be discouraged for that our Reward is in Heaven Isay 49.4 So must it be in Praying Thou hast put up many a Prayer and yet no answer comes be not disheartened a full answer will be given in the end When you pray say saith our blessed Saviour in the beginning of this Chapter to his Disciples Give me leave to add but one letter Psal 27. ult when you pray stay Not from praying for want of present audience as some would but waite and stay Gods leysure for an answer as all should If any withdraw himself my soul shall have no pleasure in him saith God Heb. 10.38 Heb. 10.38 Come we now to the Answer it self that was given by the Friend within to his Friend without
you the woman Math. 26.10 Math. 26.10 And for Drunkards Swearers Sabbath-breakers and other prophane Livers who are the grand Troublers of our Church and State we may in some Case wish with the Apostle Gal. 5.12 Gal. 5.12 I would they were cut off that trouble you But no more of this Mystically you have heard before how God may delay his now from this frowning Answer given by this Friend within to his Friend without we may further learne that God doth not only delay to Answer the prayers of his Children for a time Myst Doct. but he may sometimes seemingly frowne upon them and be angry with them when they pray unto him and count them troublesome he may enterteyne their prayers with a seeming dislike and distaste as if he had no pleasure in them and seemingly shake them off in anger This the Church complaines of Read at large Lament 3. verse 1-19 So Psal 80.4 c. So Job Lament 3 1-19 Psal 80.4 Job 13 24. 19.11 Psal 88.3.14 John 4.43 chap. 13.24 19.11 the like doth David Psal 88.3.14 Such was his dealing with the Ruler who became a suitour to him for his Son that was sick Christ enterteynes him with a check and reproose for his infidelity and the infidelity of his nation John 4.43 And such was his carriage towards the woman of Canaan who came to him in the behalfe of her little daughter Math. 15.24 25. Math. 15.24 25 26. Look how cunningly Joseph acted the part of an Enemy with his brethren when they came into Aegypt to buy Corne so dealeth God many times with his It is said that Joseph knew them well enough when he saw them but he seemed strange unto them and spake roughly challenging them for spyes and such as came to see the nakednesse of the Land Gen. 42.7 8 9. Gen. 42.7 8 9. So God knoweth his well enough yet seemeth strange and chargeth them many times with grievous crimes when they come unto him whereof they are innocent yet not seriously but tentatively for tryall sake and writeth bitter things against them whereto they make a modest and humble answer as Josephs Bretheren did to him Nay my Lord we are all one mans Sons we are true men thy Servants are no spyes but to buy food thy Servants are come verse 10 11. verse 10.11 Lord we are not such as dissemble and play the Hypocrites with thee we come unto thee in the name of thy Son we are thy Children and come to thy Ordinances for bread c. Joseph layes it hard unto them still and puts them to the tryall of their truth verse 12.14 verse 12.14 And by that wile he gets out of them that which he much longed to heare namely of his Fathers and Brother Benjamins health and wellfare and makes way to have his Brother Benjamin brought into his presence whom he longed to see God presseth hard upon the conscience that he may get out of us what he longeth to heare and loveth to see in us an honest heart Joseph puts his Bretheren altogether in ward three dayes and then delivers all but Simeon whom he keeps in durance that he might bring Benjamin his Brother to him verse 17.21 verse 17.21 Thus dealeth God with us he bringeth us into great straits and as his countenance is severe so his hand is oftentimes heavy on those whom he best loves thereby to bring us to Repentance for our sins Hos 5.15 he shuts us up for a time Hos 5.15 6.2 that we may have opportunity to reflect home and repent and then after two dayes he will revive us and then the third day he will raise us up and we shall live in his sight by chastening of our Bodyes he saves our souls and brings our Benjamin to him our hearts in his worship and service Josephs Bretheren call to mind their cruelty and unkindnesse towards Joseph and upbraid one another for it not thinking that Joseph understood them Gen. 47.21.25 but he understood them well enough and turnes about and weeps yet conceales all and bindes Simeon verse 21-25 Conscience though it may be a while still and seemingly asleep yet affliction will awake it and bring us to an acknowledgment of those sins long before committed and forgotten and then it falls to accusing which God is not ignorant of he heares us and is affected with us but conceales his affection till due time verse 24 Simeon is taken and bound before their eyes verse 24. He shall be left in pawne in fetters the rest shall return with Corne Simeon was bold and fierce as appeares by his cruelty to the Sichemites and seemes to be the chiefe cause of Josephs trouble he is therefore singled out So in that wherein we have offended God will correct and chastife us and as we mete to others it shall be measured to us Mark 4.24 Josephs Bretheren come down a second time to Aegypt to buy Corn Gen. 43.15 they bring Benjamin their Brother with much ado for their Father would not part with him till necessity compell'd they are kindly enterteyned by Joseph who no sooner sees Benjamin but he requires the Ruler of his house to kill and slay for these men saith he shall dine with me Gen. 43.16 verse 16. He feasts them whom former he threatened When we come to God againe if God sees Benjamin with us an honest heart brought into his presence he will make a feast for us beyond expectation This extraordinary favour made Josephs Brethren to feare the more and to cleare themselves to Josephs Steward verse 18 19 verse 18 19 20. 20. A guilty Conscience made them fearfull and suspicious thus we are apt to misconstrue Gods actions his works of grace through our sin and ignorance occasioneth us to feare where no feare is as Judg. 13.22 Math. 14.25 26 27. verse 25 Now Josephs Brethren make ready the present which they had brought for Joseph and present it verse 25. So do the Godly though it be but a little of every good thing a little Faith a little Repentance this God accepts and takes well at our hands though there be but a little of it be it of the best verse 30 Joseph makes haste verse 30. yet he hides his affection till he had brought them to a more sound and serious sight of their sins And therefore after all this their kind enterteynment and mirth when they thought all danger over he beats upon their guilty Consciences by another tryall no whit inferior to the former Hue and Cry is sent after for a stollen cup They are accused of flat fellony they plead their Innocency search is made and the Cup is found in Benjamins sack Gen. 44.6.12 All this was to sift his Bretheren Gen. 44.4 5. and to try their affection to Benjamin verse 12 whether they would stand by him in this his trouble or desert him Thus dealeth God when he seemeth to be
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
Twenty Thousand sends an Ambassadour Luke 14.31 32. and desires Conditions of Peace whilest his Adversary is yet a great way off Our Prayers are our Ambassadours to God in all our fears and dangers we send them to make our Peace and as they act our Cause we are sure to speed Now it is not by their Rhetorick and Oratory that they prevail with God but by their earnestnesse and fervencie They must go to work as those Ambassadours we read of Isa 33.7 Isa 33.7 They must cry without and weep bitterly and then our Peace will be made So Luther when he had been earnest at his Prayers came leaping out of his Closet crying out to his Fellows Vicimus vicimus and at the same time the States of Germany after long debate concluded for the truth of the Gospel yet unknown to Luther He was wont to term Prayers Christianorum Bombarda the Gun or Canon of Christians But it is God himself that chargeth this Canon Zach. 4.6 It is not by our might or by our power but my Spirit saith God It is the force of that Zach. 4.6 and the strength of that whereby we cry Abba Father Rom. 8. And then Prayer being thus charged God out of a willingness to be prevailed withall puts himself into the way of a Shot he meets such a faithful fervent prayer and is pleased to be wounded with it yea God charges and discharges the Canon upon himself and he puts good words into our mouthes and good purposes into our hearts and so charges the Canon and then leaves his Blessed Spirit to discharge it upon himself and is content so to be overcome by it and yet looks that we should hold the Lint-stock and give fire by enkindling of the Spirit in the use of all good means to make us fervent Quest But doth not this pass good manners to importune the God of Heaven Will it not be imputed Impudencie in the Creature to press the great Creator to condescend to our Requests Princes love it not mean men affect it not and will God suffer it Resp But God's ways are not as mans with him he is magis importunus qui importunat minus most troublesome that is least troub e oâ—e saith Gregory It is true Isa 55. that importunate prayer hath something in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudor of the nature of it which we call Impudencie The Friend in my Text was so importunate as he was impudent again for so much the Notation of the Original Word imp yeth Impudencie taken in the best senâ—e as Christ here uâ—eth the woâ—d is such a holy constant importunity as will take no denial like that in Beggars So Paulinus Paulin. Epâ—st lib. 1. Epist 4. speaking of the Woman which anointed Christ's feet saith that she was pudenter impudens pie improba and such a modest impudencie the Woman of Caenaan had So Gregory Nazianzen speaking of his Siâ—â—er Gorgonâ—a saith that in the vehemency of her prayer honest â quadam impudentiâ egit impudentem she came to a Religious impudencie with God so as to threaten Heaven and tell God that she would never depart from his Altar till she had her Petition granted So Luther had this Impudence Melchier Adam in vita Luther's who when Riches were sent him refused them saying that he had earnestly protested that God should not put him off with those things And yet more Importunate prayer hath a kind of violence in it Tertullian saith that in the publique prayers of the Congregation we besiege God and take him prisoner and bring him to our own Conditions yet this importunity impudencie violence God likes well as in the verse following we shal further shew you Had Abraham had a little more of this Impudencie saith one when he made suit for Sodome Dr. Donn fol. p. 522. Gen. 18.22 33. it might have done well Abraham brought down the price to Ten Righteous and there his modesty staid him Had he gone lower God knows what God would have done for God went not away saith the Text till he had left communing with Abraham that is till Abraham had no more to say to God Abraham left over asking before God left over granting he left over praying before God left over bateing and so Sodome was lost Obj. But Austin speaks of some who pray nimis ardenter too too earnestly so that it seems to be a fault to be too importunate Resp There is a double Importunity one arising from an inordinate desire of that we crave having no respect to the Will and Promise of God This was in Israel desiring of a King And there is another kind of Importunity joyned with a subjection to the Will of God Math. 26.39 42. And this was in Christ Math. 26.39 42. This latter is acceptable and pleasing but the other is displeasing When a man begs prohibited favours as Balaam did in begging leave to go to Balaack and pleasure him in cursing of God's people and Ammon to satisfie his Lust is earnest with God for that which is against his Will revealed and which in his Word he hath absolutely denied to give Or to pray absolutely for that which he hath only conditionally promised to bestow and no otherwise and not therein refer our desires to his good will and pleasure This is too much sawciness such Importunity he cannot brook such pray nimis ardenter and that is displeasing Quest. But say we desire what is lawful may we pray alike earnestly and importunately for one thing as for another for small things as well as great for Earthly things as for Heavenly Resp Our Prayers are to be earnest as well for small things as for great for things Temporal as well as for things Eternal but yet not with the like degree of earnestness The Incense must smoak and the Pot boyl this cannot be without fire yet we make not the like fire to rost an Egg as to rost an Ox. Some things that we stand in need of are more excellent necessary being proper and peculiar to the Elect which God hath absolutely promised about these we are to wrestle Psal 42.1 2. Rom. 15.30 and strive with God and take no denial from him Other things are more common and transitory being but mean and worthless in comparison of the other scarce worth the naming concerning which God is not well pleased that we should spend the heat of our zeal It is worthy of your notice that our Blessed Saviour in that Platform of Prayer which he hath given us puts daily bread before forgiveness of sins not for that it is to be preferred but for that it may sooner be dispatched and more time spent about the other which concerns the Salvation of our Souls there being two Petitions of this nature for one of the other for as it is in powring out of some Liquors that which is thinnest will first
come forth and the thickest last so is it oftentimes in pouring forth the Soul to God And thence it is that the Faithful are usually more earnest and importunate with the Lord towards the end of their prayers as it was with Daniel and David This we often find Secondly albeit our earnestness is not to be alike in degree for small things as for great yet our Faith must be the same let the thing be what it will be that we pray for if lawfull Small or Great Temporal or Eternal if according to God's Will we are to rest assured that it shall be granted with the like degree of Faith seeing the truth of God's promise upon which our Faith rests is the same in all things as well small as great and always infallible In things that God hath not promised unto us yet not forbidden to be asked an act of Recumbencie is sufficient but in such things as God hath promised to give and so far as he hath promised to give be it small or great an Act of Affiance is required Quest It may yet be demanded If it be not a fault to hasten God in the performance of his Promises are we not to wait his leisure how then are we to importune him and be earnest with him about them Resp Patiently to attend God's time and yet earnestly to solicite the hastening of them may well enough consist That Prophet that said Woe to him that striveth with his Maker that is Isa 45.9 64.1 that presseth God before his time saith also Oh that thou wouldest rent the Heavens and come down Promises of surest accomplishment are to be furthered by our fervent Prayers Dan. 9. Thus Daniel albeit that he found the time drew near of Israels deliverance from the Babylonish Captivity yet he prayes earnestly for the acceleration of it And indeed that time is God's time to which he is brought by our Prayers as that price was God's price for sparing of Sodome to which Abraham had brought him by his suit and solicitation and not the first fifty To conclude then let us all follow God with our honest suits fear not of being over-bold with him in importuning of him about that which he hath promised to give us and the more difficult the thing is that you desire to obtain put thereto the more strength Drexellius tells us of a Vision that a Religious man had at his Prayers in the Congregation He saw a several Angel at the Elbow of every one present ready to write down his Petitions those who prayed heartily their Angels wrote down their Suits in Gold Those that prayed but coldly and carelesly their Angels wrote too but it was with Water Those that prayed customarily onely from the teeth outward had their Angels by them who seemed to write but it was with a dry Pen no Ink in it Such as slept had their Angels by them but they laid their Pens by Such as had Worldly Thoughts their Angels wrote in the Dust And such as had envious and malicious Spirits their Angels wrote with Gall. If this be so I fear few Angels have wrote this day in Golden Letter but the Pens of the others have gone very fast Have a care how thou prayest if thou wouldest have them written with the Golden Pen. And so we have done with the propounding part of this Parable we proceed to what follows And I say unto you Text. Vers 9 10 11 12 13. Ask and it shall be given you Seek and ye shall find Knock and it shall be opened unto you For every one that asketh receiveth c. We have here the Apodosis or Applying Part of the Parable wherein first a Mandate ver 9. Secondly a strong Motive to en force it ver 10. In the Precept or Mandate we have the Duty or Work imposed laid down in three several Terms Ask Seek Knock Secondly the Warant I say unto you The Motive is from a gracious promise of Audience verse 9 10. which we have first Asserted and that is three fold according to the three-fold urging of the Duty vers 9. Secondly Amplified and enlarged from common Experience verse 10. We begin with the Mandate or Injunction And I say unto you Ask and ye shall have c. The Warrant offers it self in the first place to be spoken unto we begin with that and then to the Duty I say unto you Where first see by what Authority we do these things I say Secondly Who are Authorized to perform them you my Hearers and Disciples unto you I say I say There are certain suppletory Phrases which fall often upon the Tongue in our usual Discourse and are repeated almost in every sentence but none more frequently used by us then this said I. If we relate any ordinary passage betwixt our selves and others every second or third word almost shall be said I when many times it conduceth nothing to that we would say but rather discomposeth the story and confounds and troubles the Hearer This I say in my Text is frequently used by our Saviour but never idely nor impertinently In the former verse we had it I say unto you and here again we have it in both places to very good purpose There it was used for Confirmation of the Truth delivered Here to Authorize and warrant the work required From hence we conclude Doct. Prayer is a warrantable work There is no Duty belonging to a Christian that hath better and clearer Evidence for it then Prayer hath It is warranted by Precept often both in the Old Testament 1 King 8.33 Psal 27.8 50.15 And more abundantly in the New 1 King 8.33 Psal 27.8 Math. 26.41 Ephes 6.16 Phil. 4.6 Col. 4.2 1 Thess 5.17 18. 1 Tim. 2.8 Jam. 5.13 1 Pet. 4 7. Math. 26.41 Ephes 6.16 Phil. 4.6 Colos 4.2 1 Thes 5.17 18. 1 Tim. 2.8 Jam. 5.13 1 Pet. 4.7 It is warranted from the frequent practise of God's servants in all Ages Moses is often found upon his knees Exod. 14.13 32.11 Numb 21.7 David thrice a day Psal 55.17 Yea seven times a day Psal 119.164 his Psalms full of Prayers and Praises Daniel kept a constant and set course of Prayer thrice every day upon his knees Dan. 7.10 The Apostles aboundant in the Duty Act. 6.4 So the Church Act. 2.42 It is reported of St. James that his knees were horn-hoofed like the knees of Camels Exod. 14.13 32.11 Numb 21.7 Psal 55.17 119.164 Dan. 7.10 Act. 2.42 6.4 1 Cor. 1.2 2. Tim. 2.19 with Prayers And Gregory in his Dialogues writes of his Aunt Trasilla that being dead she was found to have her Elbows as hard as Horns which hardnesse she had got by leaning on a Desk at which she used to pray And by this Duty the Saints are known and distinguished from others they call upon God by Prayer 1 Cor. 1.2 2 Tim. 2.19 Nor is there any Duty that hath more Promises made unto it then Prayer
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
mouth heart hand all must be working when we betake our selves to the Duty Obj. You may hence take notice of the many wayes we may addresse our selves to Prayer It hath more wayes and Addresses then any other Ordinance it may be mentall we may think prayers it may be vocal we may speak prayers it may be Actual we may do prayers but I passe that Observation and pitch upon this that Doct. Prayer is a difficult work an hard task and requires our best Abilities for the right performance thereof it is a work that takes up the whole man It is said of Epaphras Colos 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he laboured fervently in Prayer for the Colossians even to an Agony as the word imports Colos 4.12 And when St. Paul went about that work he cryes out for help for Gods sake beseeching the Romans to strive together with him in their prayers for him Rom. 15.30 He was an Artist at it even from his first Conversion Acts. 15.11 and yet he vehemently presseth others to set in with him Rom. 15.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put to their helping hands It is a Striving and a striving of that nature as makes the body yea and soul of him that striveth to shake again St. James terms it a working prayer it sets the whole man on work eyes eares hands c. Understanding Memory Affections c. Jam. 5.16 The difficulty of this Duty may appear the better Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we consider it in its own nature and then the Lets and hinderances that we shall meet withall in the Performance of it In it self we shall find it a work full of hardship so many Essentiall Circumstances go to make a Prayer a right Prayer that the best man may justly suspect his best Prayer The Object of our Prayers is God alone who is to be conceived of in Prayer as he is purely simply spiritually as of an absolute Being without form without matter without Composition Good without Quality Great without Quantity Present every where without Place Containing all things and contained of nothing Nor is this enough to have this awfull and confused Apprehension of a Diety without a more speciall and inward conceit of three in this one three persons in this one essence not divided but distinguished One Iehovah begetting begotten proceeding Father Son Holy Ghost yet so as that the Son is no other thing from the father but another Person or the spirit from the Son Dr. Hall Decad lib. 4. Epist 7. Here saith a Worthy of our times the path is very narrow if we fashion God after any form of our own or have any ignoble conception of him in our Prayers we set up an Idol of our own making which God will not brook On this Object must our hearts be fixed and so looked upon through a mean a Mediator in whom we must apprehend a Manhood gloriously united to the Godhead One Person in two Natures without change of either Nature without mixture of both whose presence and merits must give both passage and acceptance to our Prayers If we conceive nor thus aright we pâ—ay not aright And thus to conceive of the Object in our Prayers is no easie matter Then for the matter of our Prayer that must be carefully attended unto nothing may be asked but what is warranted by precept or by promise Every thing saith a grave Divine will no more bear a prayer Dr. Harris his Theo. of prayer Rom. 8.25 then every stream will bear a Ship Now we know not what to pray for as we ought saith the Apostle Rom. 8.25 Many times we crave that which is hurtfull for us And sometimes deprecate that which makes for our good you know not what you ask said Christ to the Mother of Zebedees Children Math. 20.21 Math. 20.21 Error in the matter frustrates prayer and our understandings being exceeding corrupt it is no easie matter to know what is good for our selves therefore is the spirit Rom. 8.26 said to help our infirmities in this respect Rom. 8.26 If that lift not with us and before us as the word signifieth and help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Nurse doth the Child we cannot do that Duty Besides the Manner and form of praying must be regarded Error in the Manner frustrates Prayer as well as the matter Jam. 4.3 Care must be had of our words so saith Solomon Eccles 5.2 Be not rash with thy mouth when thou speakest to God We may not pray as the Iews did eat the Passover in haste Jam. 2.3 Eccles 5.2 Exod. 12.11 nor tumble out words in a confused manner so much doth the Originall word imply they must be distinctly digested into Order and Method as our Saviour teacheth in that Plat-forme of Prayer prescribed The want of this the cause that men go forward and backward in prayer like Hounds at a losse saith one and having unadvisedly begun to speak they know not how wisely to make an end Nor may the Heart be hasty in uttering any thing to the Almighty And Impression must be in the heart of what the mouth makes Expression of As words may not be to seek when the mind utters it self lest it be distracted no more must the mind be to seek whilst he Tongue is calling upon God Now the heart is too rash in prayer when it brings not with it those Graces Requisite First when it prayes without Understanding and Knowledge as the words of prayer must be attended unto so must the sense and meaning of the words I will pray saith the Apostle but I will pray with the understanding 1 Cor. 14.15 Secondly when it prayes without faith 1 Cor. 14.15 for as the Apostle speakes of the word Heb. 4.2 It profits not Heb. 4.2 Jam. 1.6 7. 1 Tim. 2.8 Psal 26.6 66 18. Job 11.3 Esay 1.16 Psal 10.17 2 Chron. 7.14 Psal 34.6 18. Luke 18.14 because not received with faith No more doth that prayer profit that is not made in faith Iam. 1.6 7. Thirdly when it prayes without Repentance it is too rash Pure hands washed in innocency must be lifted up 1 Tim. 2.8 So David Psal 26.6 See Iob 11.3 Psal 66.10 Esay 1. Fourthly it is too hasty when it brings not Humility with it they are the desires of the humble that God will hear Psal 10.17 2 Chron. 7.14 Psal 34.6 18. Proud boasting Pharisees are beheld alooff off and sent empty away Luke 18.14 Fifthly it is too rash and hasty when it comes without Charity if we would be heard we must bring a Charitable heart with us ready to give Psal 41.1 and forgive Math. 6.14 15 Psal 41.1 Math. 6.14.15 18. ult 1 Tim. 2.8 18. ult As we must lift up pure hands so without wrath 1 Tim. 2.8 Sixthly It is too hasty if it comes without Patience we must patiently waite Gods leisure if we would have him to hear us
faceâ— they do by their prayers as Beggars do by their Rags they hang them upon every hedge they come at and you may judge by that what they are How can those pray for others that are not able to pray for themselves Use 3 As for those who have ability to pray and do indeed pray for us let us with all thankfulness acknowledge their pains and love It is a hard task that we put our friends unto when we desire their prayers for us or ours and a hard task that they undertake for us when they promise to perform it albeit a Duty and who so doth faithfully and truly discharge it doth perform a friendly Office indeed be not unwilling to ride and run for them who are willing to pray for thee Vse 4 But the principal use that we should put this Doctrine unto is to exhort us when we set upon this business to go about it as about a difficult and hard piece of service A principal cause of neglect especially in some families is the difficulty but difficulties in the way to Heaven should not dant us nor discourage us but put the more life courage in us Quint. Curt. lib. 8. As when Alexander met with Porus and saw his mighty Elephants and Army he told his friends that now he had found a people equal to his heart on whom to try his valour So should a Christian say Now I have met with a Duty that will try my best abilities and so set upon it with the more courage and resolution of spirit and preparation Now because some have a better inclination to perform it then power to do it let me give you some general Directions wch being observed may facilitate the work proceeding therein in good order A Truss well packt together is the better born as you know We read of the Builders of Babel that they would build a Tower to reach up to Heaven c. This was their folly but in Prayer we erect up a Building that reacheth to the Clouds Now as wise Builders do in building so let us do herein First with that wise Builder which our Saviour tells us of Luke 14.28 Sit down and count your cost Luke 14.28 Consider what charge you must be at in the doing of it all the care and all the intention that may be is little enough for the service Many Lets and Hinderances from the Devil the World and the Flesh you must expect to meet withall as before was shewed Now unless thou puttest on an unalterable Resolution to break through all Lets thou shalt never keep a constant course in it or keep thy self from a formal and customary performance of it Say then to thy Soul If I will betake my self to this work then this cost I must resolve to be at And lay it as an inviolable Law upon thy self that no Let whatever that is not necessary shall hinder thee from the performance of it after thou hast resolved to set about it First provide materials for the Building Secondly frame it orderly Thirdly prepare the ground whereon to erect the Building Fourthly then rear up the Structure Fitting matter must be provided for Prayer as David did for the Building of the Temple 1 Chron. 22. All materials must be laid in before-hand The wise Preacher saith Solomon Eccles 12.10 11. sought to find out acceptable words he spake not at adventure what came into his mind upon the suddain but prepared the general heads and parts of his Exhortation before-hand We like not that a Preacher should speak to us without premeditation and thinking Now Preaching is God's speaking unto us Praying is our speaking unto him And shall we speak to him suddainly and inconsiderately when we are not willing that he should speak to us after that manner Read Hos 4.2 Take with you words c. Yet our words must not be affected but such as are plain apt and significant But this is the least provide matter and words will not be altogether wanting Did you ever know a Beggar want words that was pinched with need We may be furnished with Matter out of the Book of the Scriptures by that which we read or hear If business permit some part of the Word would be read daily It is a good preparative to Prayer and doth furnish us with fitting matter to commend to God Read the Law and out of that gather a Catalogue of sins committed and Duties omitted Read the Gospel and out of that gather a Catalogue of Pretious Promises made in Christ unto us in every condition that we are or can be in If this be wanting that we cannot read then remember what you have heard the Sabbath day before That Sabbath was ill spent the Sermon weakly preached that doth not afford some store of Provision for Prayer all the week after And as hearing and reading will afford Matter for Prayer so Meditation and Observation affords plenty Meditate on what may humble thee what may raise thee what may encourage thee to come before God More particularly meditate on God's greatness goodness power truth mercy and other of his Attributes These afford great store towards this Fabrick the House of Prayer and Duty of Prayer Then meditate on thy own sinful corrupt nature proneness to evil backwardness to good c. of your own wants and weaknesses and the greatness of the benefit you desire and you shall be furnished with matter And as Meditation so Observation will furnish you abundantly Observe the Passages of God's Providence towards his Church in general you selves and yours in special and that daily and hourly in protecting preserving providing for it and you this do and you cannot want matter for Prayer you shall be furnished abundantly And then having found Materials proceed as Builders use to do The Carpenter saith one being to build an house hews not his Timber at an adventure but before-hand projects in his mind the several Rooms and Parts and accordingly disposeth of his Timber He lays this by for Groundfil that for Spars that for Windows that for Studs c. and fits every piece for its proper place according to the Idea and Platform conceived So should we propound certain general Heads in our mind c. Now the Heads of Prayer are ordinarily three Confession Petition Thanksgiving To the Head of Confession Psal 51.4 Isa 59.12 13. Noh 9.10 Dan. 9.10 11. Ver. 14. 1 King 24.17 the evils of Sin and Punishment are to be referred The Evil of Sin Original Psal 51.4 Actual Isa 59.12 13. Omissions and Commissions Nehem. 9.10 Dan. 9.10 11. The Evil of Punishment Publique Dan. 9.14 Private 1 King 24.17 To the Head of Petition refer all our desires for our selves 1 Thess 5.18 Psal 103.2 or others either for the averting of evil felt or feared which we call Deprecation or for the obtaining of good Temporal or Spiritual which we call Apprecation To the Head of Thanksgiving refer all mercies
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
would you have graces encreased would you have corruptions subdued your Friends and Children blessed the glory of the Church restored and more beautifyed pray for these things and they shall be effected Eccles 10.19 Prayer is not only our Key but our Money too and Money answers all things saith Solomon It beares the Mastery all the world o're none so admired none so soone admitted as he that is well monyed It was commonly said in Greece that not Philip but his Mony won their Cityes Aske what you will desire what you will command what you will mony will give a satisfactory answer to all Mony of all stamps was intended and commended for facility of exchange amongst all nations of the world they who have good mony need not want any thing Prayer is our exchange our Spirituall coyne there is of all sorts and stamps Apprecations Deprecations Intercessions mentall vocall vitall publique private this answers all things Prayer is our Spirituall coyne bring that with you and you have command of all the Market Private prayer is our Silver Publique prayer is our Gold Fasting and Prayer is our refined Gold bring mony in your hands of all stamps ply God with your prayers publick private c you shall have any thing in exchange for it that the Market affoards and what will not Gods Market affoard unlesse it be Apes and Peacocks Solomon had wisdome for it Jacob had bread and cloathes for it Isaac had a good Wife for it Hannah had a Samuel for it Hezekiah had long life for it and that which all the world will not fetch prayer will purchase you shall have the Holy Ghost for it as followeth verse 13. Any thing any thing you may have Gods Quidcunque That which Zedekiah said to his Courtiers flatteringly God will performe to his faithfull Servants really The King is not he that can do any thing against you Ier. 38.5 Luther found it so potuit quod voluit so it was said of him that he was a man that could have what he would at the hands of God so mighty was he in prayer and from his own experience he might well say as usually he was wont that Prayer was after a sort Omnipotent whatsoever God could do that could prayer do for it commands God yet are we backward It is storved of Severus the Emperour Quid est curnihil petis c Lamprid. in vita ejus that it was more troublesome to him to be asked nothing then to give much and that he would blame his Courtiers for asking nothing of him and will them to aske of him that they might have no cause of complaint against him Christ disliketh our dullnesse to this duty blames his Disciples for their backwardnesse in asking John 16.24 John 16.24 hitherto you have asked nothing i. e. to what you should have asked and in so doing might have obtained Aske therefore saith Christ that your joy may be full Let us come to him and he will not send us away without our errand Obj. But how comes it then to passe that many have asked and yet not sped their mony would not be taken prayers not accepted Jer. 11.14 Jer. 11.14 Resp What hath been answered formerly to this Objection I hope is not forgotten I have shewed you that God may delay his Friends and yet not deny them Delayes must be distinguished and differenced from Denyalls Secondly that some have prayed and have not obtayned is undenyable but then our coyne hath not been currant mony either our Silver is but drosse Isay 1.22 the mettall base and adulterate Isay 1.22 our Prayers mixed with Infidelity Impenitency Pride Uncharitablnesse c. and such coyne will not passe with God Luke 18.11 12. Jam. 1.5 1 Tim. 2.8 Acts 8.22 Or it wants weight it is clipt within the Ring our prayers are cold and carelesse without zeale and fervency Jam. 1.5 1 Tim. 2.8 Acts 8.22 James 5.16 17. Math. 6.5 6. Job 27. 10. Gal. 4.6 Rom. 8.26 27. John 14.13 14. 16.23 they are discontinued and intermitted we pray by fits and starts Will the Hypocrite pray alwayes Job 27.10 Or else our mony hath not Caesars stamp it was never in the mint they are not the voyce of the spirit but of sinfull corrupt nature or not put up in the name of Christ John 14.13.14 16.23 if our coyne be faulty in any of these particulars it passeth not no more doth our Prayers Thirdly we come for that which Gods markets will not affoard we aske things dishonest unjust unlawfull God hath not such commodityes in his market for those that come he will not put such things into our hands His basest commodityes he puts off to his worst customers as Quailes to rebellious Israel he answers them acccording to the stumbling-bloâ—k in their hearts Ezek. 14.3 4. Ezek. 14.3 4. but he dealeth not so with his Friends When the fiery Disciples would have fire to come down from Heaven to consume their Enemyes God had not for them Luke 9.54 Jam. 4.3 So when we aske good things for sinfull and wicked ends as Jam. 4.3 In these and such like cases our Prayers are not heard but if we aske any thing that Gods market affoards and his market is a well furnished market we may have of him What Zozomon spake of Apollâ—nius that he never asked any thing of God in all his Life that he obtayned not is an honour that belongs to all Gods Children and faithfull ones But whil'st I presse a price mistake me not as if these things which God bestowes were to be purchased with mony this was Simon Magus his error I resemble Prayer to Mony but it is Figuratively and in an Allegory for that it doth what mony can it answers all things but not according to the worth thereof that which we obtayne by Prayer is not so much bought and sold as given therefore our Saviour saith here in my Text it shall be given you giving us to understand thus much Doct. What we obtayne by asking is not of our deserving but of Gods vouchafing John 3.27 16.23 Jam. 1.5 Mach. 6.11 Reas Philem. 22. Joh. 3.27 16.23 Jam. 1.5.17 Math. 6.11 Philem. 22. Thus you see that albeit we obtayne blessings by our Prayers yet not for our Prayers that is not for the merit of them 1. We have told you before that prayer is a begging of blessings from the Lord now what doth the Beggar deserve for his beging when we give an Almes to one that beggs of us do we do it for any worth in him or desert on his part or out of meer compassion of his misery Secondly Gods blessings are of such a worth that no mony is of valew with them therefore he will rather give them then fell them to us But we read of some that they are worthy Luke 7.4 for whom thou shouldâ—st do this But he of whom they said this and who best
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
Nox enim omnis tentatio media autem nox omnis tentationis fervor Theophil Hoc est ostium quod aperiri sibi etiam Paulus exposcit Ambros in Loc. Aug. quest Evang. Lib. 2.21 Colos 4.3 Amos 8.11 Math. 25.16 Luke 13.25 That time of night is mentioned because then all are at rest and none will rise out of their bed without much calling And it may intimate the strength of temptation and trouble under which we are By the Door shut Ambrose understands that Door which St. Paul prayed might be opened that he might speak the Mystery of Christ for which he was in bonds Colos 4.3 So Austine understands it to be meant of the Famine of the word spoken of Amos 8. It was shut to the Jews when the Apostles turned to the Gentiles And afterwards when bloody persecution did arise for preaching of the Gospel I conceive we may understand it in a larger sense for when any oportunity is lost of doing good the Door is said to be shut by a Metaphor By the Children in bed some would that the blessed estate of the Church Triumphant in Heaven should be understood there indeed all is quiet and at rest with Christ their Head Others understand thereby the members of the Church Militant here on Earth Pueri autem qui in lecto quiescunt sunt hi qui conveâ—si sunt facti sunt pueri digni habiti sunt qui quiescerent cum Domino Theoph. Aug. Tom. 4. Quaest Evang. Lib. 2. c. 22. who are converted and become as little Children these are said to be in bed with God in regard of his care and protection over them nor is he willing that any of them should be disquieted of their rest and tranquillity of mind Others conceive that all Creatures in generall are meant thereby for God is the Father of all and they are a bed with him being no way able to help and succour us in our misery if God doth not arise to help us And this seemes most Genuine By the Bread Fish Egg mentioned in the Applying part of the Parable some are of opinion the same is meant that was before by the three loaves Austine understands by Bread Charity by the Fish Faith by the Egge Hope It appears that the Gifts of the Spirit are meant thereby by what our Saviour speaks verse 13. To all these particulars we shall speak more fully in due place We begin with the preface or introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said unto them The Person teaching is Christ the Persons taught are his Disciples his Domesticall servants The twelve who were constantly with him and attending on him being of his family to whom he had prescribed the former plat-form of Prayer and being now in a private place and free from Companie he said to Them The Analytical Table OR A View of the Method observed and followed in this ensuing Exposition of that Parable Which of you shall have a Friend c. Luke 11 5.-11 In which Parable we have considerable The Preface to it And he said unto them where The Person speaking He said The Perâ—ons spoken to unto them The Body of it wherin The Protasis or part propounding vers 5 -9 Wherein A case put vers 5 6 7. And there The manner of proposing it which is By way of Interrogation Which of you By way of Supposition Shall have a Friend The matter proposed shewing Whose case it was A Friend's in general The Disciples in special What it was a case of Necessity where The Indigent or person in want who was a Friend His exigent where to take notice of the Thing wanted The course he takes to supply it and there Bread His Address And shall go unto him at Mid-night c. Where we see To whom he goes unto him that is his friend In what manner he makes it seen By what he did he goes unto his friend at Mid-night where His Action he sends not but He goes The Amplification from the Circumstance of Time at Mid-night By the Request he made which is Proposed and there The manner of proposing it which was By way of Insinuation With a respective compellation Friend The matter of it where The thing desired Lend me The motive it being an easie request Bread for quality Three loave for quantity Pressed from the compulsive caâ—se and that In respect of his Guest where The relation he had unto him he was his Friend A Friend of mine His friendly visitation of hâ—m for Being in his jâ—â—â—nâ—y he is come to me In respect of himself who at that time was unprovided to entertain him I have nothing to set before him His Repulse vers 7. And he from within c. Where Who answers him He from within What answer is given Trouble me not c. where An Inhibition and in it The thing inhibited Trouble me not now The Reasons rendered The Door is now shut My Children are with me in bed The Resolution I cannot rise And give thee Resolved ver 8. where The Persons Resolving I say Resolved unto you The Determination and in it A Concession though he will not rise and give An Affirmative Attestation where The thing attested He will rise c. Either His vigilancy for he riseth His Bounty seen in that He gives not lends Not three loaves onely but As many as he needeth The Reasons rendered Negative Not because he is his Friend Affirmative because of his Importunity The Apodosis oâ— the part applying vers 9 10. containing in it A Mandare vers 9. where The Warrant I say The work imposed expressed by three Acts. Ask Seek Knock The motive from a gracious Promise of Audience which is Enfolded with the Duty It shall be given you You shall finde It shall be opened unto you And amplified ver 10. For every oâ—â—e that asketh receiveth c. and there The Extent of the Grant which reacheth to every one Every one that asketh c. The truth of the Thing It being a try'd Case For every one He said In his own Person mouth to mouth face to face and not by his Servants and Messengers as he spake in former times nor as he speakes in these â—atter times to us but Heb. 1.1.2 as the best and highest Fourms are taught by the Master himself so were these by Christ this duty of Prayer Had we no other Reason to embrace the Doctrine delivered in the Parable propounde and cause us to be in love with the Duty of Prayer therein pressed this were enough It is the voyce of our wel-beloved that requires it Christ himself whose lips are like Lillyes dropping sweet-smelling mâ—rrhe Cant. 5.5 Cant. 5.5 he who came from heaven out of the bosome of the Father he puts the meat into our mouths teacheth us how to pray and encourageth us in the Duty He said Vers 1 He that was himself abundant in the duty although he had not that need to pray as we have having no sin
of his own to beg pardon for He who immediately before had been at Prayer and but newly made an end as we read vers 1. He it is who calls on them and encourageth them to Prayer stop we here a little and observe Doct. Praescribers should doe well to exemplify their praescripts by their owne practice Be thou an example saith Paul to Timothy in word and conversation 1 Tim. 4.12 in Charity in Spirit in Faith in Purity the onely way to preserve his youth from contempt and scorne 1 Tim. 4.12 Whilst our lives condemn our Doctrine or our Doctrine our lives both our Persons and Praeâ—â—ripts wiâ—l grow contemptible In all things shew thy self a pattern of good works saith the same Apoâ—tle other Patterns Titus â—ight haâ—e propounded many but that was not sufficient shew thy self one Tit. 2.7 And thus St. Paul propounds himself a Pattern to be followed 1 Cor. 7.7 Phil. 3.17 And yet no farther then he followed Christ He is our best and most absolute Pattern 1 Cor. 7.7 Phil. 3.17 hath propounded his own example to be followed by us Joh. 13.15 I have Joh. 13.15 given you an example that ye should do Orig. in Math. as I have done Now there was not one point of Doctrine which he taught as Origen observes that was not exemplified in himself Blessed saith he are the poor in spirit Math. 5. Blessed are the meek Blessed are the mercifull Blessed are the peace-makers c. And who so humble who so meek who so merciful who such a Peace-maker as he was and hence it was Math. 7 29. that as the Evangelist speakes he taught not as the Scribes and Pharisees did but with Authority Math. 7.29 Use This concerns all such Jam. 3.1 as would become teachers of others and the world hath many such many Masters but few schollars The onely way to teach profitably is to preach methodically and no method like to this of our Saviour who did first do and then teach Acts 1.1 as we find Act. 1.1 We that are in the Ministerial calling must observe this Method in our Teaching That wisdome praescribed by our Saviour is rarely found in them that heat us All whatsoever they bid you observe and do but do not ye after their works Math. 23.3 Men are readier to live by sight and sense then faith Math. 23.3 unless they see as Thomas in another case they will not believe what we say John 20.25 When they perceive a neglect of those duties in our selves which we press on others they imagine that the duty is not so necessary nor the sin so dangerous as we would make them to believe All seemes but fabula that we teach de inferno de coeloâ— at least they imagine that we propound what is impossible to be observed Our actions speak lowder then our Sermons Our preaching is our speech Ouâ— Good life is our Eloquence Our Doctrines are but nakedly propounded when our life is not answerable Then there is life in our doctrin when there is doctrin in our life Math. 12.15 where these are severed there is a Ministery divided And as Christ spake of a House or a Kingdom divided against it self that it cannot stand so may we say of such a Ministery it cannot prosper for one hand puls down what the other hand builds up Rev. 1.16 But when Doing and Teaching are rejoyned then our Sermons are like that two-edged sword which proceeded out of the mouth of the Lamb Heb. 4.12 able to divide betwixt the marrow and the bone betwixt the soul and the darling corruption which we would have amended Object But St. Paul disclaimes the Preaching of himself 2 Cor. 4.5 and by denying it in his own practise 2 Cor. 4.5 he seemes to condemn it in all others and is not this to preach a mans self to teach by our own example Reas But this preaching of a mans self is of another nature To cry up our own parts and excellencies we are forbidden but thus far a man may and ought to preach himself to preach out of his own history and by his own Example Solomon did thus preach himself to good purpose in his Ecclesiastes Dr. Donn and in so preaching the best Arguments are raised to prove his salvation saith a Reverend Divine And you that are Parents Masters and Governours of Families this concerns you as well as it doth us for as the eye of the Church is upon the Pastor thereof so is the eye of the Family upon the Governour thereof they learn their Catechism by the eye and do what they see done framing to themselves rules by their superior's examples which are to them Gen. 30.39 like the speckled rods which Jacob layd in the watering troughs according to which the Goates conceived This Constantine knew full well and therefore caused the Image of himself Euseb de vit Const 4.15 kneeling unto his God in Prayer to be stamped upon his Coyn. Other Emperours were coined triumphing in Chariots or preparing for triumphs in battailes and victiories but he would be coined in that posture Praying that he might be an example to all his subjects in that pious action his coin he knew would passe through every family and to every family he desired to be an example of piety Every piece of single money was a Catechism and taught every subject Religion and Devotion And yet this Symbolicall Catechisticall coine of Constantine was not so convincing a testimony of his piety to his subjects for he might be so coined praying and yet never pray as is thy actuall reall daily duly performance of such Christian duties in thy family Judg. 7.17 Validiora sunt exempla quam verba plenius opere dicitur quà m voce Leo papa de jejun 1. Wherefore as Gideon said unto his Souldiers look on me and do likewise As I do so shall you do so say ye that be governours of families to all that are under your charge Think it not enough to give Praecepts let them see the force of the Rule in your Example Of all proofs Demonstration is most powerfull when an inferiour hath just reason to think that his Superiours would have it thus or thus this is Musick to his heart for that he hopes in so doing he shall please his Master when he hears him say that he would have it to be thus or thus this is as Rhetorick to his soul and prevails with him to be doing when he sees the Law of his Superior enjoyning it to be thus or thus this is as Logick to his Conscience he concludes accordingly but when an inferiour sees his superiour actually and really clearly and constantly do thus or thus this is as a Demonstration to him the powerfullest proof and most prevailing It may be thou reproovest swearing lying in thy child or servant and yet thou thy self art guilty But when think you wiâ—l a lewde servant be
Prayer and in that Rule he hath taught us to say Our Father had he been willing that his Rule should have been declined to the Saints he would have taught us to say Frater noster qui es in coelis and not only Pater noster to pray to our Bretheren which are there and not to our Father only that is in Heaven Besides many of the Saints that they direct us to we know not where to find Whither shall we goe to their St. George when we are to fight for Victory Where shall we find their Petronilla when the Ague is upon our backs or their Saint Apollonica when we have the Tooth-ach What know we whether these be in Heaven or no Many of their Saints are so far from heating in Heaven that they are not there For may not the Pope err in matter of fact and so Canonize a Traytor for a Saint And many of their Saints are so farr from being there in Heaven that they were never here on Earth So farr from being Saints as that they were never men but are either fabulous illusions or at least but symbolicall and Allegoricall allusions Our adversaryes can say no other They do not hold that all their Legends were really Historically true but confesse that many of them are but symbolicall inventions to figure out not what was truly done before but what we should endeavour to do now Sure we are that our God is a God of Lâ—fe and Being And we know where he is and no man knowes where he is not he can heare at all times and is ready to heare and help and therefore being a Friend and a Friend within to him should we resort And as these are to be reproved who trust in Friends whose breath is not in their Nostrills nor ever was so others amongst our selves who put their trust in other Friends whose breath is in their Nostrills as the Prophet speaks Isay 2. ult for wherein are they to be esteemed But of these more hath been said before Use 2 Needs must this be a great ground of encouragement unto us to flye to God by humble Prayer in all our troubles seeing we come in comming unto him to a Friend within one that is within call and both ready and able to help us And this hath been a great encouragement to the Godly from time to time to come unto him by Prayer Mich. 7.7 Psal 65.2 86.7 6.9 Psal 41.1 Mich. 7.7 Psal 65.2 86.7 Psal 6.9 And a great encouragement it is to them to hold out and persevere in Prayer Psal 40.1 Baals Priests could not alwayes find Ball at home our God is never abroad he is in Heaven there we shall find him Whilst we know a Friend is within that we are desirous to speak withall we continue knocking That we may do thus First See in God a fullnesse of those things that thou beggest of him by Prayer Consider of him as of one who is able to give being to his promises see an Alsufficiency in him one in whom there is a fullness of all those things thou cravest at his hands He that cometh to God may not waver in respect of Gods sufficiency Jam. 1.5 We seek things more earnestly James 1.5 and confidently when we know they are there where we look for them This is the foundation the Basis upon which our Saviour erects that Prayer which he hath recommended to us Our Father which art in Heaven see him to be a God in Heaven and thou wilt pursue chearfully all other Petitions As for daily Bread forgivenesse of Sinnes deliverance from Temptations For Kingdome Power Glory is his Thus the Apostle Paul still sets God before him as having that in him for which he prayeth Speaking of Peace he prayes The God of Peace sanctifie you throughoâ—t 1 Thes 5.23 so Acts 4.24 The Church praying for courage and bolâ—nesse 1 Thes 5.23 Acts 4.24 set God before them as the God of Power who hath made both Heaven and Earth and Sea c. Thus if thou desirest pardon of Sin Psal 86.5.15 Psal 130.7 2 Cor. 1.3 consider of God as a God with whom there is plenty of Redemption and Forgivenesse Desirest thou ease in any misery or griefe Consider of God as a Father of Mercy and Consolation c This will strengthen Faith and enflame Affection It diâ—covers to me the Key within the dore assures me that he is within whom I should speak withall one able to helpe But of this before _____ Secondly If thou would'st see God within see a Promise from God of those things thou beggest ground thy Prayers upon that Promise set that before thine eyes and ground thy confidence upon it Gen. 32.9.12 2 Sam. 7.25 1 King 8.25 Psal 119.147 143.1 Gen. 32.9.12 2 Sam. 7.25 1 King 8.25 Psal 119.147 143.1 These promises are as Gods Staffe and Sâ—gnet When we see a Friends Staffe or Cloake lye upon the Table through a Window it tells us he is not farr off and encourageth us to knock and waite Therefore Acquaint thy self with the promises that God hath made unto thee both for things of this Life and of a better Consiâ—er how farr they reach upon what conditions they are made and understand them right So shalt thou see God to be a God within ready and willing to heare Thirdy and lastly If thou would'st see God within look upon him through the dore John 10.7 Rom. 11.36 1 Tim. 2.5 I am the dore saith Christ in him and through him look up to God He is the Mediator or the meane betwixt God and us through him we must looke unto God and through that meane he lookes upon us In his name we must aske if we obteyne John 16.23 14.14 Aug. med c. 5. John 16.23 14.14 For what saith St. Austine can be more pleasing to a Father then to use the mediation of his Son The whole frame of our Prayers should be like the beating out of a piece of Gold but the last clause is like the Impression of the stampe Now no silver is currant that hath not Caesars impression nor any Prayer acceptable that hath not the stampe of Christ the Image of the Father The ascending of the Throne of Solomon was by six stayres or steps and at the end of every step or stayre 1 King 10.72 was engraven a Lyon We ascend to the Throne of God by those six Petitions of that Prayer which the Son of God hath composed as a platform for us to the end of each of which Petitions must be annexed a Lyon even the Lyon of the Tribe of Judah Revel 5.5 who by his mediation must procure us both audience and favour The Sun enlightens the Cloud when the Cloud is directly opposite to the Sun as we see in the Rainbow albeit the Cloud is obscure and darke yet in it is seen divers faire colours but this is never but when the face