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
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
and private conference with this Friend which I here present unto you as a thankeful testimonial of that duty which I owe you and I am assured it will speak a word in season to your heart and furnish you with some comfortable Cordial to revive your fainting spirits in the saddest condition that you can be under For it is onely the assurance of God's friendly love and favour that gives the Godly satisfaction in their soarest Afflictions Nor shall I be wanting whilest I am in this Earthly Tabernacle to assist you with my poor Prayers Beseeching The Father of all Blessings that He would bless you both with the Blessings of the Throne and of the Foot-stool and enable you so to glorifie him in this life that you may be glorified of him in the next Desiring still to be esteemed one that is Devoted in any Christian Duty to serve you Nehemiah Rogers To the Reader And more especially to the Inhabitants of Chich St. Oâ—yth in Essex with the Neighbourhood thereof Mr. Benjamin Rouse Mr. Gregory Rouse Mr. William Jeffery Mr. Longly Mr. Owles Mr. Will Scot and divers others unnam'd with their good Wives my Christian Friends and constant Auditors Peace be to you all Friendly Reader THere are two principal Organs of Sense the Ear and the Eye and by the wise Exercise of both our gracious God brings us to the knowledge of Himself and other Mysteries of salvation The preheminence is given to the Ear Rom. 10 1â— as being the principal Organ to derive Salvation to the Soul in which regard it is conceived that when our Saviour commanded the Abscission Mark 9.43 of the offending member he mentions the Hand the Foot and Eye but not the Ear Yet in some other respects the Eye hath the preheminence of the Ear and in this more particularly in that it is a surer Friend to Memory For albeit words spoken move very much for the present in the lively delivery of them Vox audita perit litera scripta manet yet ordinarily they fly and dye No sooner are they spoken but they vanish like a sound in the Air and are forgotten when as this loss of the Ear is restored by the Eye in the reading of things written insomuch that when we read a Sermon printed that formerly we heard preached we have a conceit that we hear the Preacher preaching the same again unto us that formerly we heard in as lively a manner as he did at the first delivery and by this means things formerly taught become better secuted in our minds See here good Reader if thou beest one of those that were my Auditors I now present unto thy Eye what formerly was presented to thine Ear and therein have satisfied the desires of some rejoycing much if I may any way be serviceable to you in the furthering of your Souls salvation Whilst God was pleased to cast out my lot amongst you at St. Osyth for the space of six years and upward I can comfortably use the Apostles words Gal. 4.19 2 Cor. 12.14 I travelled in pain that Christ might be formed in you Nor did I seek yours but you you your selves are my witnesses desiring to spend those Talents which God had intrusted me withall and be spent in the laying of them forth for your Souls benefit St. Paul goes further and tells the Corinthians that Vers 15. notwithstanding this yet the more abundantly he loved the lesse he was beloved of them but that was not my case and it was a great part of my happinesse that it was not for it is many a good Minister's Case I found you for the generality at my first coming amongst you to be a most loving and willing People and so you continued so many as God continued life unto even unto the time of my departure from you You prevented me with your abundant courtesies nor could I modestly desire any thing of you that was not readily granted To which if I should ad the great encouragements that I had from those Honourable Persons now residing amongst you both in countenancing of my Ministry other great Favours received it may raise a wonder how it came about that I deserted you But I was not at my own dispose for had I been albeit I saw not that fruit of my Labours which I could have wisht both for my comfort and yours yet I should have followed the Apostle's rule â— Tim. 2.25 26. and with patience have instructed them who did oppose themselves if God peradventure would give them Repentance that they might recover themselves out of the snares of the Devill who were taken by him at his will But God having otherwise disposed And now that I am removed from you I cannot forget you and my desire is that I may not be forgotten of you That I remember you these few lines may let you understand And that I may not be forgotten of you my hearty desire is that my labours amongst you whereof I have sent you here a part to stirr you up by way of remembrance may live in your hearts and lives and that those beginnings of Grace 2 Pet. 3.1 and inward stirrings and workings which were wrought in any of you by my Ministry may not be quenched nor stifled but nourished and enkindled through your own industry being accompanied with the labours of those whom God shall please to place amongst you and set over you and the workings of his holy Spirit and that you may be filled with the Knowledge of Gods will in all Wisdom and spirituall understanding fruitfull in every good work Colos 2.9 10 11. strengthned with all Might according to his glorious Power that you may not be led away with the Error of the wicked 2 Pet. 3 17. Heb. 10.38 and so fall from your own Stedfastnesse For if any one draw back my Soul shall have no pleasure in him saith God And so Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance amongst all them which are sanctified Act. 20.32 being the last Text that was preached amongst you by him who is Dodinghurst July 22. 1658. A Servant to you all for the furtherance of your Souls Salvation Nehemiah Rogers The Text. Luke Chap. 11. Vers 5 -11 Vers 5. ANd he said unto them Which of you shall have a Friend and shall go unto him at Mid-night and say unto him Friend lend me three loaves 6. For a Friend of mine in his journey is come to me and I have nothing to set before him 7. And he from within shall answer and say Trouble me not the door is now shut and my Children are with me in bed I cannot rise and give thee 8. I say unto you Though he will not rise and give him because he is his Friend yet because of his Importunity he wil rise and give him as many as he needeth 9. And I say
Twenty Thousand sends an Ambassadour Luke 14.31 32. and desires Conditions of Peace whilest his Adversary is yet a great way off Our Prayers are our Ambassadours to God in all our fears and dangers we send them to make our Peace and as they act our Cause we are sure to speed Now it is not by their Rhetorick and Oratory that they prevail with God but by their earnestnesse and fervencie They must go to work as those Ambassadours we read of Isa 33.7 Isa 33.7 They must cry without and weep bitterly and then our Peace will be made So Luther when he had been earnest at his Prayers came leaping out of his Closet crying out to his Fellows Vicimus vicimus and at the same time the States of Germany after long debate concluded for the truth of the Gospel yet unknown to Luther He was wont to term Prayers Christianorum Bombarda the Gun or Canon of Christians But it is God himself that chargeth this Canon Zach. 4.6 It is not by our might or by our power but my Spirit saith God It is the force of that Zach. 4.6 and the strength of that whereby we cry Abba Father Rom. 8. And then Prayer being thus charged God out of a willingness to be prevailed withall puts himself into the way of a Shot he meets such a faithful fervent prayer and is pleased to be wounded with it yea God charges and discharges the Canon upon himself and he puts good words into our mouthes and good purposes into our hearts and so charges the Canon and then leaves his Blessed Spirit to discharge it upon himself and is content so to be overcome by it and yet looks that we should hold the Lint-stock and give fire by enkindling of the Spirit in the use of all good means to make us fervent Quest But doth not this pass good manners to importune the God of Heaven Will it not be imputed Impudencie in the Creature to press the great Creator to condescend to our Requests Princes love it not mean men affect it not and will God suffer it Resp But God's ways are not as mans with him he is magis importunus qui importunat minus most troublesome that is least troub e oâ—e saith Gregory It is true Isa 55. that importunate prayer hath something in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudor of the nature of it which we call Impudencie The Friend in my Text was so importunate as he was impudent again for so much the Notation of the Original Word imp yeth Impudencie taken in the best senâ—e as Christ here uâ—eth the woâ—d is such a holy constant importunity as will take no denial like that in Beggars So Paulinus Paulin. Epâ—st lib. 1. Epist 4. speaking of the Woman which anointed Christ's feet saith that she was pudenter impudens pie improba and such a modest impudencie the Woman of Caenaan had So Gregory Nazianzen speaking of his Siâ—â—er Gorgonâ—a saith that in the vehemency of her prayer honest â quadam impudentiâ egit impudentem she came to a Religious impudencie with God so as to threaten Heaven and tell God that she would never depart from his Altar till she had her Petition granted So Luther had this Impudence Melchier Adam in vita Luther's who when Riches were sent him refused them saying that he had earnestly protested that God should not put him off with those things And yet more Importunate prayer hath a kind of violence in it Tertullian saith that in the publique prayers of the Congregation we besiege God and take him prisoner and bring him to our own Conditions yet this importunity impudencie violence God likes well as in the verse following we shal further shew you Had Abraham had a little more of this Impudencie saith one when he made suit for Sodome Dr. Donn fol. p. 522. Gen. 18.22 33. it might have done well Abraham brought down the price to Ten Righteous and there his modesty staid him Had he gone lower God knows what God would have done for God went not away saith the Text till he had left communing with Abraham that is till Abraham had no more to say to God Abraham left over asking before God left over granting he left over praying before God left over bateing and so Sodome was lost Obj. But Austin speaks of some who pray nimis ardenter too too earnestly so that it seems to be a fault to be too importunate Resp There is a double Importunity one arising from an inordinate desire of that we crave having no respect to the Will and Promise of God This was in Israel desiring of a King And there is another kind of Importunity joyned with a subjection to the Will of God Math. 26.39 42. And this was in Christ Math. 26.39 42. This latter is acceptable and pleasing but the other is displeasing When a man begs prohibited favours as Balaam did in begging leave to go to Balaack and pleasure him in cursing of God's people and Ammon to satisfie his Lust is earnest with God for that which is against his Will revealed and which in his Word he hath absolutely denied to give Or to pray absolutely for that which he hath only conditionally promised to bestow and no otherwise and not therein refer our desires to his good will and pleasure This is too much sawciness such Importunity he cannot brook such pray nimis ardenter and that is displeasing Quest. But say we desire what is lawful may we pray alike earnestly and importunately for one thing as for another for small things as well as great for Earthly things as for Heavenly Resp Our Prayers are to be earnest as well for small things as for great for things Temporal as well as for things Eternal but yet not with the like degree of earnestness The Incense must smoak and the Pot boyl this cannot be without fire yet we make not the like fire to rost an Egg as to rost an Ox. Some things that we stand in need of are more excellent necessary being proper and peculiar to the Elect which God hath absolutely promised about these we are to wrestle Psal 42.1 2. Rom. 15.30 and strive with God and take no denial from him Other things are more common and transitory being but mean and worthless in comparison of the other scarce worth the naming concerning which God is not well pleased that we should spend the heat of our zeal It is worthy of your notice that our Blessed Saviour in that Platform of Prayer which he hath given us puts daily bread before forgiveness of sins not for that it is to be preferred but for that it may sooner be dispatched and more time spent about the other which concerns the Salvation of our Souls there being two Petitions of this nature for one of the other for as it is in powring out of some Liquors that which is thinnest will first
hath for our encouragement therein as you see here is the Text. Large Promises indeed of which more hereafter Lastly the whole Trinity concur in the discharge of the Duty each Person hath a hand in this Holy Exercise Rom. 8.16 17. Heb. 4 14. Rev. 8.3 4. Joh. 16.23 The Holy Ghost frameth our Requests for us Rom. 8.16 17. The Son offereth them up unto his Father Heb. 4.14 Rev. 8.3 4. And the Father accepteth them thus framed and offered up Joh. 16.23 O noble work Ursinus saith one ad quod tanti Artifices concurrunt to the performance whereof so many Artizans do concur and meet The Omnipotencie of the Father the Wisdom of the Son the goodness of the Holy Ghost where Goodness willeth Wisdom disposeth and Omnipotencie performeth These things considered who can question the lawfulness of the work enjoyned yet had we no other Warrant then this in my Text I say Ask it were sufficient Vse 1 Have we not great cause then to be humbled and ashamed for our neglect of so warrantable a work We are daring enough in doing things forbidden but very dastardly and cowardly in good Duties where we should be bold We can swear without Warrant curse and ban without license and commit many other gross sins absolutely forbidden but call upon men to call upon God to seek to him by Prayer for pardon for what is past or for strength for the future Oh then they dare not presume to come before the Lord and speak unto him But is it presumption to do that which is commanded and no presumption to do that which is forbidden upon pain of death So in other things we can bear up with the Legality of our Actions we care not what men say or think of us so long as we have Law or Ordinance on our side to justifie our doings when notwithstanding they will scarce hold out water And yet in the discharge of this Duty how timerous and fearful are we lest we should offend some and displease others to whom we have Relation that like not this praying in a morning nor evening neither in the Family nor otherwise Oh the baseness of our hearts and spirits in yielding to such suggestions It was otherwise with Daniel Dan. 6.8 9. Vers 10. when a Decree was established by Darius against Prayer Dan. 6.8 9. that could not drive him from the doing of it ver 10. He knew well enough who it was that had said Call upon me and was content to hazard his life rather then to hazard his soul saith Chrysostome Chrys de Orand Deum lib. 1. Polan in Dan. 6.10 Nor could that Edict of Hen. the Third King of France restrain the Protestants in his Kingdom from Prayer albeit he had thereby strictly forbad them to pray with their Families No Prince nor Potentate Parent nor Master hath power to forbid what God hath enjoyned and that as a special part of his Worship nor may they be obeyed in any such Injunction should they give it And if fear of punishment nay Death it self should not dishearten us much less should fear of a frown from some that are great or superiour unto us It is a good meditation of an able Divine Mr. Tho Fuller Med. lib. 2. p. 6. concerning the point in hand hear his words A Person of great quality saith he was pleased to lodge one night in my house I durst not invite him to my Family-Prayer and therefore for that time omitted it thereby making a breach in a good Custom and giving Sathan advantage to assauâ—t it yea the loosening of such a link might have endangered the scattering of the Chain Bold bashfulness which durst offend God whilest it did fear man especially considering that though my Guest was never so high yet by the Laws of Hospitality I was above him whilest he was under my Roof Hereafter whosoever cometh within the Doors shall be requested to come within the Discipline of my house if accepting my homely Dyet he will not refuse my Home-Devotion and sitting at my Table will be intreated to kneel down by it Bravely resolved Use 2 Wherefore let us set upon the Duty with all boldness and chearfulness Jos 1.9 Have I not commanded you said God to Joshua in another case as it he should say Go on couragiously whosoever doth oppose I Sam. 13.28 I will bear thee out Wicked Absalom would encourage his servants to a bâ—ouâ—ly act with Fear not Have not I commanded you be couragious and be valiant and shall his Servants venture upon so horrid an act upon his command and we not upon so hoâ—y a Duty upon our Lord and Masters Warrant Jacob thus encouraged himself being to go for his own Countrey by order from God to pass by â—is Brother Esau's Territories whose fury he feated Hast not thou said unto me Gen. 32.9 Return unto thy Countrey I will deal well with thee Gen. 32.9 And shall we fear and be faint-hearted in â—eeking to Goâ— by Prayer having Christ not onely to go before us by his example as we shewed you in the entrance upon â—he Parable but likewise commanding us to perform the Duty who is our Lord and Master to whom we whom we owe absoâ—ute obedience He that healed me the same said unto me John 5.11 Take up thy Bed and walk said the Lame man unto the Jews Thus anâ—wer all Opposers Mockers Scorners whatsoever He that made me he that saved me he that is now my Advocate and shall by my Judge hath said unto me Call upon me ask of me seck to me Thy face Lord will I seek Quest But whom doth this Concern who are in the Pattent or warrant Is it for any one to come into the Presence of so great a God or for those onely who are Gods speciall favorites as was Abraham Daniel Job c. Resp Our Saviour speaks not here as to some Singular Person I say to thee but generally I say to you you my Hearers you my Disciples So then Doct. Prayer is a work of Generall Concernment Psal 145.10 It concerns every one as well as any one the Saints especially Psal 145 10. they are best fitted and qualified to pray and praise the Lord yet all men Generally 1 Tim. 5.8 1 Tim. 5.8 Nor is it to be restrained to men alone as if the woman had nothing to do with it for they are in the Pattent as well as men So Wives with their Husbands 1 Pet. 3.7 and alone by themselves as did Hannah 1 Sam. 1.10 and another Anna that was a widdow 1 Pet. 3.7 1 Sam. 1.10 Luke 2.37 Luke 2.37 No Sex State or Condition but is bound to a performance of this Duty And thence it is that where we read of any Command to pray in Scripture usually it is as large as any of the ten Commandements binding all persons to the performance of it And yet there are two necessary Cautions or Limitations given
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
we have it in our English Liturgy when thou didst overcome the sharpnesse of Death Aditum per vulnera pandit thou didst open the Kingdome of Heaven to all Believers Thrice were the Heavens opened to him whilst he was on Earth Math. 3.16 Math. 17.5 Acts 1.9 Once in his Baptism Math. 3.16 The second at his Transfiguration Math. 17.5 And the third at his Asscenston Acts 1.9 Which visible Scissures and patefactions were figures of our invisible enterance and that it was made by Christ alone For as St. Iohn speakes of opening the Book No man neither in Heaven nor Earth Revel 5.3 Joh. 14.6 Joh. 10.7 Revel 3.7 Revel 1.18 nor under the Earth was worthy not able to open Heaven for us in which regard he is said to be the Way Ioh. 14.6 and the Door Iohn 10.7 and to have the Key of David Revel 3.7 yea of Death and Hell Revel 1.18 Vse Let such take notice of this Doctrine as think it an easie matter to enter into Heaven 1 Cor. 6 10. Revel 21.8 22 15. albeit they finde themselves amongst those mentioned in the black Catalogue 1 Cor. 6.9 19. Revel 21.8 22 15. whom God hath threatened to exclude yet they make but a tush at all as if they had power to enter whether God will or no at pleasure It is true that Heaven hath a Door but a door that stands not open to all Commers so as that who so will may enter when he will without knocking It is a Door that hath a Lock belonging to it albeit a spring-lock which we can shut upon our selves but not open again at pleasure it is the hand within that must do that Nor is there any other way to enter then by the Door The wall is said to be great and high there is no climbing over that Revel 21.12 Math. 6.20 Revel 21.12 Nor is there any breaking through Math. 6.20 Nor is there any window to creep in at The excellency of Heaven is wonderfull and secret God will not open a window for the eye of his own they may not be prying in too far into his secrets A Door indeed he hath prepared for the foot a passage for the soul both whilst it is in the body in holy thoughts fervent prayers and when it passeth out of the Body at the day of Death but yet so as that Door cannot be opened neither by force nor fraud no Pick-lock nor Golden-key can do any thing here Bribery unlocks the gates of Hell but not the Door of Heaven Nor will St. Peters keyes which the Pope pretends to have fit the wards of that Lock These keyes that hang at the Pope's girdle are the keyes of the bottomlesse pit Revel 9.1 Revel 9.1 not of the gates of this Celestial City Pope Leo being much troubled in his Conscience for sin was cheared up by his Confessor after this manner Quid times sancte Pater c. what makes you thus affraid most holy Father you have the keyes of Heaven and the merit of Christ at your dispose Oh! said Leo this you know that he who sells any thing hath no right in that he sold I fear since we have so often sold Heaven that we shall have no right nor interest therein our selves nay the very Angels of Heaven those Celestiall spirits though they be able to penetrate all things under Heaven yet are they not able by their own power to enter that body without leave no more then they are able to enter into the body of one another The Empyrean Heaven where God and all his blessed ones inhabit eternally gives way to these Messengers by the power of God when they are sent otherwiâ—e they could not passe in or out And shall any wicked Liver think to get in without Gods leave Oh desperate folly Use 2 Secondly what cause have we to magnifie the riches of Gods goodnesse to us wretched sinners who being without hope by reason of sin ever to enter into Heaven either in soul or body there being a brook in the way a torrent of wrath and curses betwixt us and it yet was pleased in giving his Son for us to dry up that torrent and drink up that wrath so that we may passe over it Psal 110.7 as Israel did over Jordan and not be swallowed up so making that possible to us through Christ which through sin was altogether impossible Hos 2.15 Had there bin no Door of Hope as we see there is we had bin the most wretched and miserable of any of the Creatures that God ever made but this may stay our sinking hearts and raise up our drooping spirits It is possible it is possible to enter into Heaven there is a Door and a Door to open Clavus penetrans Clavis aperiens saith Bernard the nailes that fastned him to the Crosse are the key that unlockt it An entrance a passage is made for our Prayers so that they may come into Gods presence and a passage for Gods blessings to come to us A passage from man to God from Earth to Heaven by the Prayer of Faith And a passage again from God to man whilst he heareth Prayer and showreth blessings upon our heads sending down his Holy spirit into us and his Holy Angels to attend upon us even in this Life and at the day of Death A passage for our souls too which if we commit to God in well doing we need not doubt but have comfortable assurance that albeit our bodies be interred in the earth for a time Eccles 12.7 yet our spirits shall return to God that gave them And at the last day a passage will be found both for body and soul into that Heaven whither Christ our head is already ascended and be for ever entertained in that house and within those Doors ubi non intrat inimicus ubi non exit amicus saith Austin where neâ—er any that hates thee shall get to thee nor any that loves thee part from thee Let us often think of the Door and be careful to find the Door get a knowledg of Christ Jesus 1 Cor. 2.2 Acts 4.12 and him crucified there is no other name under heaven to be saved by but by that name He is the way the Truth and the Life If we know not him we do but grope as the Sodomites struck with blindness for the Door but shall not find it God by his word and spirit calls upon you come up hither Revel 4.1 Follow that call it will bring you to the Door and being come knock as we are willed by our Saviour Reve l. 4.1 and knock with violence So much as I have said the word imports and giveth us to understand that Doct. There is a Holy violence to be offered at the gate of Heaven Having found the door it is not enough to call or ask Ho who 's within there Nor to rap easily and gently there must be a bouncing as we use to
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
our Calamity Pag. 118. Reas 1 For it is sanctified by God as the means of our good Ibid. Reas 2 It hath to do above from whence our help cometh Ibid. Reas 3 It is a generall Remedy for every malady Pag. 119. Reas 4 It is the speediest Remedy Ibid. Reas 5 And it is an approved Remedy Ibid. Vse 1 Therefore such as neglect Prayer neglect their own good Ibid. Vse 2 And such as have the Spirit of Prayer may be comforted and encougaged Pag. 120. Doct. 17 Love is not lazy Pag. 121. Vse 1 Thence the great want of Love both to God and man may be discovered Pag. 123. Vse 2 And it should provoke us to shew the truth of Love by Labour Pag. 125. Doct. 18 God is a Friend to whom we may resort by Night as well as well as by Day Pag. 127. Reas 1 For the Night is his as well as the Day Ibid. Reas 2 And his Spirit is ready to assist us as well by Night as day Ibid. Use 1 Wherefore want of Time is no good Plea for the omission of that Duty Ibid. Use 2 And the godly may be comforted who have God to go unto in the darkest Night Pag. 129. Use 3 And further stirred up to make use of that priviledge Pag. 130. Doct. 19 God is to be sought unto in our greatest Necessities Pag. 134. Reas 1 For that he is both able and willing to help Ibid. Vse 1 Therefore they are to be blamed that are disheartned in respect of extremity of Affliction from seeking of God Pag. 134. Vse 2 And such as are in a dark and sad condition encouraged to seek unto him Pag. 135. Doct. 20 Honest Motions may not want the help of artificiall Insinuations Pag. 136. Use 1 Wherefore those who think all fair Expressions to be no better then Flatteries are blame-worthy Pag. 137. Use 2 And in all our Addresses unto God let us make him glorious in his Titles Pag. 138. Doct. 21 He that lends us befriends us Pag. 142. Vse 1 Then there are but few friendly in that kind Pag. 144. Vse 2 But we ought to be friendly one to another in lending freely Pag. 146. Vse 3 And Borrowers should acknowledge it a Favour to be lent unto Pag. 151. Doct. 22 Temporall things are but borrowed for a time Pag. 154. Vse 1 Therefore those are mistaken who boast that what they have is their own Pag. 156. Vse 2 And it informs us of difference first betwixt God and Sathan in the disposing of things of this life secondly of Gods dispensation of Blessings Temporall and Spirituall Pag. 157. Vse 3 And from thence we are exhorted to many Christian Duties Pag. 158. 159. Doct. 23 Friends may not overburthen Friends with suits Pag. 159. Vse 1 They are much faulty then that do so Pag. 160. Vse 2 And we are to see that all our Requests to heaven be Christian and modest Pag. 161. Doct. 24 Bread is good fare at a Friends Board Pag. 163. Use 1 Which makes against the Voluptuousnesse of this Age. Pag. 164. Vse 2 And adviseth us to Sobriety in reference to our invitations Pag. 167. Doct. 25 In the entertainment of Friends it is lawfull to exceed the bounds of ordinary Provision Pag. 169. Vse 1 Therefore a pinching Niggardlinesse becomes not a Friends Table Pag. 170. Vse 2 And it adviseth us to use our liberty therein wisely Ibid. Doct. 26 The Soul's Nourishment is to be sought after Pag. 172. Reas 1 For the Soul hath her decayes as well as the Body Pag. 173. Vse 1 Therefore the great neglect of many therein is reproved Ibid. Vse 2 And all exhorted to be as sensible of the want of the Soul as they are of the Body Pag. 174. Doct. 27 The Desires of a Christian should be kept within limits Pag. 176. Reas 1 For else they will prove very unruly Pag. 177. Use 1 Therefore the insatiable desires of many are reproved Ibid. Use 2 And all exhorted to keep their desires within compasse Pag. 178. Verse 6. For a Friend of mine in his Journey is come unto me and I have nothing to set before Doct. 1 Necessity is a forcible Argument Pag. 183. Reas 1 For it hath the force of a Law and it is above Law Ibid. Use 1 Which should teach us to make a right use of it in reasoning Pag. 184. Use 2 And suffer our Brethrens Necessit yes to prevayl with us Pag. 185. Doct. 2 A true Friend makes his Friend's Case his own Pag. 186. Use 1 The Friendship we pretend to bear to God or Man may thereby be tryed Pag. 187. Use 2 And thence may the godly be comforted in that there are some who will lay to heart their sufferings Ibid. Doct. 3 It is a friendly part to visit albeit we go somewhat out of our way to do it Pag. 188. Reas 1 For things of like nature desire Union Ibid. Use 1 Therefore this duty would not be neglected nor misse interpreted Ibid. Doct. 4 Love amongst Friends is reciprocall Pag. 189. Reas 1 For the Foundation of it is in a similitude of Manners and Dispositions Pag. 191. Use 1 Hence the want of true love is discovered amongst pretended Friends Ibid. Use 2 And we advised to return love for love kindness for kindness Ibid. Use 3 And directed in a ready way how to get love Pag. 194. Use 4 And exhorted to love God who hath loved us first Pag. 195 Doct. 5 Sense of want is that which makes us to seek out Pag. 196 Reas 1 For Nature is proud and loath to seek out till needs must Ibid. Reas 2 Life is dear and Nature forcible Ibid. Use 1 Thence we see that some good comes by want and so not to be despised Pag. 196 Doct. 6 Whilst we are in the Body we are in our journey Pag. 198 Vse 1 Which Informes us both of our present and future condition Pag. 199 Vse 2 And directs us for the ordering of our Conversation aright ibid. Doct. 7 God is to be sought unto in the behalf of those we love Pag. 201 Use 1 So then we love not those we pray not for Pag. 203 Use 2 Wherefore pray heartily for those we pretend to love Pag. 204 Use 3 And let such as pray for us be truly affected of us Ibid. Use 4 And the Godly may be comforted who have many that pray for them Pag. 205 Doct. 8 Afflictions drive to God Pag. 206 Vse 1 Their case must needs be sad that are not bettered by them Pag. 207 Vse 2 And it should encourage us to beare Afflictions patiently Pag. 208 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 Doct. 1 A Friend within may for a while keep his Friend without Pag. 214 Use 1 Thence a double errour in point of Friendship is reproved ibid. Doct. 2 God is a Friend alwayes within call Pag. 217 Vse 1
God in giving hath an eye unto the necessityes of his Servants Pag. 345 Reas 1 For he answers Prayer according to the meaning of his own Spirit Pag. 346 Use 1 Then we may not put up our Prayers to him in an absolute way for all things Pag. 347 Use 2 And if we have not those particulars granted which we desired yet we ought to rest satisfied ibid. Doct. 9 God is many times larger in his gifts then we are in our desires Pag. 348. Reas 1 For he is of a liberall disposition and gives like a King Pag. 349 Use 1 Therefore we should not be discourage in our greatest suites ibid. Use 2 And learn to measure unto God as he measureth unto us Pag. 350 Doct. 10 All liberality and bounty is not Friendly Pag. 350 Use 1 And therefore all liberall persons should not be extolled Pag. 353 Use 2 And we wary that we be not ensnared by the bounty of any Pag. 354 Doct. 11 God doth not alwayes give where he loves Pag. 354 Vse 1 No cause then to be overjoyed when God so heareth us as to let us have what we desire Pag. 355 Doct. 12 Importunity is the prevayling Argument with many Pag. 355 Vse 1 In all honest suits therefore hold out and be not weary Pag. 356 Vse 2 But in evil suits arme your selves against Importunity ibid. Doct. 13 Importunate Prayer is prevayling with God Pag. 356 Vse 1 This informes us whence it is that our prayer prevaile not Pag. 359 Vse 2 And may stirr us up to be more Importunate and zealous in Prayer then we have been Pag. 360 Verse 9. And I say unto you Aske and it shall be given you Seek and ye shall find Knock and it shall be opened unto you Doct. 1 Prayer is a warrantable worke Pag. 366 Reas 1 For the Saints in all ages have practised it ibid. Reas 2 And many promises are made unto it ibid. Reas 3 And the whole Trinity concurre in the discharge of it ibid. Vse 1 Therfore we have great cause to be humbled for our neglect Pag. 367 Vse 2 And to be encouraged to set upon the duty with chearfullnesse Pag. 368 Doct. 2 Prayer is a work of generall concernment Pag. 369 Reas 1 For Prayer is a morall precept Pag. 370 Reas 2 And we are all Gods Creatures and bound to worship him ibid. Reas 3 Nor is there any but stands in need of his blessing ibid. Reas 4 And there is none but holds something of him and so stands bound to do suite and service ibid. Vse 1 Wherefore all should make conscience of the doing of it Pag. 371 Vse 2 And those sin highly that neglect it Pag. 372 Doct. 3 Prayer is a difficult work Pag. 372 Reas 1 And that in respect of its own nature being very spirituall ibid Reas 2 And for that many essentiall circumstances are required in it Pag. 373 Reas 3 And the many letts we are sure to meet with when we go about it Pag. 375 Use 1 Thence we may be informed of the holynesse and excellency of the duty Pag. 377 Use 2 And the errour of those discovered that think the task easie ibid. Use 3 Their labour of Love should be acknowledged that pray for us Pag. 378 Use 4 And when we go about it to enter upon it as upon a work of great difficultye ibid. Use 5 And it may comfort those who have ability given them in any comfortable manner or measure to discharge it Pag. 384 Doct. 4 God expects that our desires should be expressed by word of mouth Pag. 390 Reas 1 That others may joyne with us in the duty ibid. Reas 2 And that our Affections may be the better stirred up unto the duty ibid. Use 1 Then such as content themselves with short ejaculations and neglect to use the tongue in Prayer are faulty Pag. 390 Doct. 5 True Prayer must be accompanyed with a sense of the want of those things we crave Pag. 391 Reas 1 For that puts us into a praying condition ibid. Use 1 Wherefore take we notice of our particular wants Pag. 393 Use 2 And be sensible of them when we go about the duty Pag. 394 Doct. 6 What we would have we must crave in the form of Beggars Pag. 395 Reas 1 For it is Almes that we live by Pag. 396 Use 1 The Church of Rome herein is fayling ibid. Use 2 We may be hence informed of our states and conditions ibid. Use 3 And learne something from Beggars in praying ibid. Doct. 7 Asking must go before giving Pag. 399 Reas 1 For God stands no further engaged to us by promise Pag. 400 Reas 2 And he delights to have his favours sued for ibid. Reas 3 Else he might give to them that needed not ibid. Use 1 Those who think to have without asking will be deceived Pag. 401 Use 2 And let us Examine how we came by what we have ibid. Use 3 And be warned not to be tongue-tyed ibid. Doct. 8 Upon fervent Prayer is no denyall Pag. 402 Reas 1 For God cannot forget his own name Pag. 403 Reas 2 Christ intercedeth for such as so Pray ibid. Reas 3 The Father himself loveth such ibid. Use 1 Seeing it is but ask and have let it encourage us to call upon God ibid. Doct. 9 What we obtayne by asking is not of our deserving Pag. 406 Reas 1 For being but beggars we can deserve nothing ibid. Reas 2 Gods blessings are of more worth then to be bought ibid Use 1 By this the Doctrine of merit is overthrown Pag. 407 Use 2 And we informed that all we hold is in Frank Almoigne Pag. 407 Use 3 And encouraged to come to God notwithstanding our unworthynesse ibid. Doct. 10 All are at a losse Pag. 411 Reas 1 For Adam lost all through his defection Pag. 412 Reas 2 And we his posterity through our own actuall transgression ibid. Use 1 Then their condition is sad who are not hereof sensible Pag. 413 Use 2 And all prevayled with to forbeare the practise of sin ibid. Doct. 11 It is not enough to sue by Prayer unlesse we pursue by endeavour Pag. 415 Rom. 1 For otherwise God is but mocked Pag. 416 Rom. 2 Nor will our seeking be availeable ibid. Vse 1 Then such as neglect Endeavour are to be blamed Ibid Vse 2 And all exhorted to get up and be doing Pag. 417 Doct. 12 Such as seek faithfully shall find infallibly Pag. 419 Reas 1 For else God should with-stand his own glory Pag. 420 Reas 2 And his Servants be disheartned Pag. 420 Vse 1 Wherefore let such as seek and find not blame themselves Pag. 424 Vse 2 And all be exhorted to seek God aright Ibid. Doct. 13 Heaven hath a Door Pag. 425. Reas 1 The High-Priest hath opened our passage Pag. 426 Vse 1 Then they are deceived that think All may enter Ibid. Vse 2 And we exhorted to magnifie God's mercy to the Sons of men Pag. 428 Doct. 14 An holy violence is to
King shall be his Friend saith Solomon Prov. 22 11. Prov. 22.11 Math. 5.48 Luke 6.36 1 Per. 1.16 Love purenesse or heart and purenesse of life Be holy as God is holy mercifull as God is mercifull c. Strive to be like him for likenesse breeds further love and likeing labour to be made partaker of the Divine nature conforme to his image so thou shalt have the King of Heaven for thy Friend 2 Pet. 1.4 he will enteâ— into a league of friendship with thee and become a fast Friend unto thee for ever Use 3 Again if God be the good man Friend it may afford singular comfort to the godly in that they have such a Friend â—o go unto Usually none have more enemies on earth then they none fewer friends and yet none better befriended having the great God of Heaven theirs who will not be wanting in any point of friendship to them for he that inspires friendship into others will undoubtedly keep the laws of friendship himself so esteem our friends his and our enemies his He will instruct us and counsell us protect us and provide for us And as Jehosaphat said to Ahab when they had entred into a League of friendship eath with other I am as thou art 2 Chron. 18.3 my people are as thy people my horses as thy horses so saith God to his friends my Angels are your Angels my Hosts your Hosts my servan s yours my Creatures yours He makes a Covenant even with the Beasts of the field in the behalf of the god y Hos 2.18 Job 5.21 22 23. Iob. 5.21 22 23. Indeed Sathan and his Agents hate the Godly the more for this because they are the friends of God but God will so dispose of their malice that they shall in hating of us become friendly to us against their wiâ—ls Prov. 16.7 Prov. 16.7 he will give a double triumph over their hatred and over their power No reason then to be caâ—â—down with the want of Friends 1 Sam. 1. Amâ—not I better to thee then ten Sonnes said Elkanah to Hannah why weepest thou So may God say to us why grievest thou is not my Friendship better to thee then the Friendship of a thousand worlds Obj. This is comfortable indeed to those that have assurance that God is their Friend but how may I rest assured of that Resp First Examine the frame of thy Affections whether they are wâ—olly for God and suite with his Do you love what he loveth do you hate what he hateth As you find God to stand affected so do you exercise every Affection If he be dishonoured reviled reproached do you lay it to heart as if the wrong were your own Psal 69.7.9 It was thus with David Psal 69.7.9 If so with thee then rest assured God is thy Friend and thou his Secondly True Friendship excludeth all Neutralls and Corrivalls it being only between two Unus mihi propopulo crit et populus pro uno Senec. according to Aristotle The Love of Charity is due to all but that superlative Affection that is placed on a Friend cannot well be dispersed amongst multitudâ—s So there is a certaine Love that we must give to the Creature but there is a Love due to God that no Creature must have besides himself neither Father Mother Wife Child nor ought else must step betwixt God and our hearts Math. 16.24 Math. 16.24 25. Luke 14.26 Psal 44.17 Pro. 17.17 Ruth 1.16 Revel 2.10 Delicata estamiritia quae amico um sequitur felicitatem Hieron Gen. 22.12 If it be thus then thou mayest conclude thou art the Friend of God and he thy Friend Thirdly A true Friend is tryed in Adversity Prov. 17.17 It is prosperity saith one that gets Friends but it is Adversity that tryes Friends as Naomi did Ruth If thou beest the Friend of God thou wilt cleave close unto him in the hour of Temptation Thus Christ proved his Friendship unto us and so we must to him God will fift and search the stability of our Love as he did Abrahams and if we shrink at every storme we are not Gods Friends but Hypocrits and Apostates True Friends rejoyce in their sufferings for the name of Christ as did Peter and Iohn Act. 5.40.41 Nay saith St. Paul we rejoyce not only Acts 5.40 41. but even glory in our Afflictions Rom. 5.3.5 and that because of the Love of God in Christ Rom. 5.35.39 Rom. 8.35.39 which is shed into our hearts by the Spirit that is given us 1 Cor. 2.12 1 Iohn 3.24 Fourthly a true Friend is a Friend to his Friend's Friend he will love his Friend's Friend's and his Friend's Children for his Friend's sake so Davids Friendship to Ionathan reached 2 Sam. 9.1 and extended to the Friends and Children of Ionathan So it is here if we be the Friends of God we will be the Friends of those that love God we will count his Friends ours and his enemies ours as Iehosophat said to Ahab 1 King 22.4 Psal 26.2 139.21 And thus David discovered himself to be the Friend of God Psal 16.2.139.21.22 Fifthly and lastly a true Friend disclaimes all self ends and interests in what he doth all that he aimes at is the good and wellfare of his Friend which he desires to promote Senec. Epist 9. ad Lucil. Seneca reproves such as would chuse a Friend that he might relieve them in their wants and visite them in sicknesse this saith he is but mercenary I will chuse a Friend that I may have one to shew Love unto to visit if he be sick to help if he be in want c. So for men to choose God to be a Friend unto them that they may be helped out of troubles and have their estates blessed that they may get such and such things by him This is warrantable and yet to make this the highest end of Gods Friendship is Mercenary But to choose God for my Friend that I may worship him serve him love honour and obey him for ever this is right See then that thou seekest God more then thy self 1 Cor. 10.24 let his honour and glory be preferred in all thy undertakings Jonathan was a fast Friend to David and he valued nothing of a Kingdome for Davids sake he loved him not that he expected good from him but that he might have one to whom he might shew Love Finde these things in thy self and then rest assured that God is thy Friend and thou the Friend of God Obj. But may not this Friendship betwixt God and us be broken off and lost We have told you before that Gods Friendship is not fickle Resp Aug. l. de Amicitia Prov. 17.17 A true Friend saith Solomon loveth at all times Prov. 17.17 By which saying Solomon declareth plainly saith Austin that true Friendship is eternall but if it cease at any time it was never true Gods Friendship is eternall and everlasting whom he loveth once
former Doctrine delivered Resp Meanes must be used to serve Gods Providence as was shewed but yet Prayer is to be preferred as that whereby all other meanes are sanctified and blessed to us as God willing in the Applicatory part of this Parable shall be further shewed Use Let such as neglect Prayer know that they neglect the chiefe means of their own good Elihu tells us of many that were oppressed and cryed out by reason of the Arme of the Almighty Job 35.9 10. but none said Where is God my maker Such is the case of many of us in our distresses If we can make any shift although it be but with the Prodigall in tending swine and feeding with them at the trough we never seek by Prayer to God our Father The wickednesse and cursed Atheism of our hearts is discovered by nothing more then by the neglect of this Duty And this is the Reason why men in their need and necessities lust but have not desire to have and yet do not obtaine even because they ask not as St. Ieames tells us Iames 4.2 He that shall neglect or despise this meanes which God in his divine wisdome hath established and commanded to be used for obtayning help in all our necessities shall find all other meanes and courses that he shall use to be unprofitable and unavaileable yea accursed to him Use 2 This makes for the comfort and encouragement of such as have the Spirit of Prayer There is no distresse that they can be in but they may find a Remedy It was said of the Pope that he could never want mony so long as he was able to hold a pen in his hand It may be truly said of a godly Christian that so long as he holds the Spirit of prayer in his heart and is able to put up a prayer to Heaven he cannot want what is good for him It is a grosse deceit for any good man to think that their case is hard because they are without mony without stock without meanes His case is hard that hath a hard heart and either cannot pray or will not pray but it cannot be hard with him that can pray and doth pray which will remedy all We shall speak hereafter more fully to the point in its proper place We so passe from this mans Action to the Amplification of it from the time At Midnight An unseasonable time one would think to seek out for bread When Night comes the beasts of prey creep forth of their Dens but man betakes himself unto his rest as David shews Psal 104.20.23 Had this man pleaded for himselfe to that Friend that came so late to visite him as his Friend did of whom he came to borrow trouble me not now it is very late and I cannot make that provision for you that I would if it were day he might have been excused But without excuse up he gets out of dores he goes at that dead time of night for to accommodate his Friend and manifest his Affection that he bore him From hence observe we Doct. True Love is not Lazie It is content to abridge it seâ—fe of its own ease and liberty and take paines for the good and comfort of the beloved party Love seeketh not her own saith the Apostle 1 Cor. 13.5 1 Cor. 13.5 the meaning is not that Love is regardlesse of it selfe but that it is so imployed about the good and wellfare of the beloved party as that a man may easily discerne in it a neglect of its own pleasure and profit for another's benefit It is so taken up with the party that it doth affect as that it is oftentimes negligent of it self and will not take all the Liberty that it might lawfully Thus it was with Abraham in his carriage towards Lot Gen. 13.8 9. Gen. 13.8 9. he stood not strictly upon his right as being the elder and his Uncle Gen. 11.27 and so might lawfully have pleaded his priviledge in choosing but he for the Love that he did bear to Lot and out of a desire that concord should be continued between them makes himselfe not only his equall Luther in Gen. 14. but his inferiour in giving him the choyce of his habitation choose you saith Abraham where you will dwell c. I will take that which you leave Iacobs example likewise might be produced who served a hard Prentiship for the Love he bore to Rachel and yet they seemed to him but as a Few dayes Gen. 29.20 Hos 12.12 It is given in charge by the Apostle Look not every man on his own things but every man also on the things of others Phil. 2.4 Phil. 2.4 And he propounds the example of Christ therein for us to imitate Let the same mind be in you which was also in Christ who being in the forme of God thought it no robbery to be equall with God but made himself of no reputation and took upon him the form of a Servant c Phil. 2.5 6 7. he empâ—ied himself suspended Phil. 2.5 6 7. and laid aside his glory and majestly and made himself equall to his inferiours for their everlasting good The like we read Rom. 15.2 3. Rom. 15.2 Let every one of us please his neighbour for his good to edification albeit he crosse himsel f in so doing which exhortation is also backt with Christs example for even Christ pleased not himself c verse 3. that is he sought not his own profit ease nor content of nature in that he did but our benefit and profit And elsewhere Let no man seek his own but every man anothers wealth saith the Apostle 1 Cor. 10.24 1 Cor. 10.24.33 the meaning is that no man shou d stand upon terms of right and liberty or regard his own pleasure or profit in regard of the wellfare of others And herein he propounds his own practise for our example verse 33. even as I please all men in all things that is so far as in godlinesse he might not seeking mine own profit but the profit of many that they might be saved as in sundry particulars he had instanced before 1 Cor. 8.13 9.19 -24. and all was for the Gospel sake and for Loves sake as he speaketh to Philemon Nay he hath a higher expression of his Love then that Philem. 8 9. he was content that his salvation might be a while deferred for the Love that he bore to the Philippians c. 1.23.24 25. Yea and a higher then that too Phil. 1.23 24. Rom. 9.3 he could wish himself accursed from Christ for the Love that he bore to the Jewes his bretheren and Kinsmen according to the Flesh Rom. 9.3 Obj. But the rule is Math 23.39 Thou shalt Love thy Neighbour as thy self and not better then thy self or above thy self Then a man loveth another as himself Râ—sp when he is ready to do that for another which out of a right and sound judgement he would have another do for
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
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
1.29.30 Hos 5.6 And this we know said the blind man cured that God heareth not sinners Obj. But God hath heard such Psal 78.34.35 Neh. 9.27 Resp God is not enclin'd by their Prayers to hear and grant for they are abominable to him but for other Reasons as they are his Creatures he gives them common and generall mercyes as he heares the Ravens he heares them Secondly Psal 147.9 God is mindfull of his Covenant made to their Fore-Fathers which moveth him sometimes to shew mercy to their Children Neh. 9.8 Neh. 9.8 Thirdly he doth this for his own sake to prevent blasphemy Deut. 32.26 27. Exod. 32.12 13 14. Deut. 32.26.27 r Exod. 32.12 13 14. Psal 105.48 Secondly God doth not heare them to gratifie them as he doth heare his Friends but to punish them as he heard Israel in begging Quailes God may heare and doth heare many a wicked man but it is to his ruine as he heard the Jewes crying His blood be upon us and upon our Children Math. 27.25 It were better to have Gods gratious denyalls then his angry yeildings Use 2 But the maine use of this point concernes the Godly who are too too apt to misinterpret Gods delays as if God had forgotten to be gratious and regards them not that he grudgeth their good and is loath to help them and are ready to commence a suit of unkindnesse against him for deferring their suits and putting them off with seeming pretences The Prophet in the name of the Church was much troubled at this and had hard thoughts of God for this Psal 77.7 8 9. Psal 77.7 8 9.10 Jer. 15.18 but this was his infirmity as he confesseth verse 10. So Jer. 15.18 as if he should have said I hoped that thou would'st have helped me but it is with me as with a thirsty Travailer who seeing a pit before him hopeth it will be a refreshing Fountaine to him when it proveth but as a dry pit thou hast beguiled me and my hopes so the Disciples though of Christ when he was asleep in that storme Mark 4.38 Master carest thou not that we perish Mark 4.38 as if he were more carelesse of them then any other Master would be To sustaine our hearts from sinking under this Affliction It would be considered First that thou art not the only man whom God hath thus dealt withall It is not thy case alone but it hath been and is the case of many of Gods dearest Children who were and are highly in his favour It was Jacobs case Gen. 32.24 God held him wrastling till morning before he obtayned his desire It was Jobs case Job 13.24 It was Davids case â—ob 13.24 Psal 44.24 88.1 Math. 14.25 Judg. 3.25 Psal 44.24 88.1 The Disciples case Christ came not to them till the fourth watch of the night Math. 14.25 And the case of thousands of Gods Children and beloved Friends besides who as it was said of Eglons Servants they tarryed out at the dore till they were ashamed so they have been kept without till they have been ashamed to be denyed any longer 1 Pet. 4.12 so that what St. Peter saith concerning the fiery tryall think it not strange as if some unwonted thing did happen to you we may say concerning this tryall it is no new thing that happens but that which happened to the best and doth daily happen Secondly thou must know that Hearing is one thing and Answering is another there is oftentimes a great distance betwixt them There is not a faithfull prayer that thou hast put up to God but it was presently heard and regarded and accepted whatever he seemeth to thee to do for present Psal 22.2 Psal 31.21 read Psal 22.2 with 24. Psal 31.21 All the time that God delayes the Godly he is but consulting as it were of the fittest opportunity and the best way to Answer the prayers of his Servants Thirdly we must learne to put a difference betwixt delayes and denyalls his forbearance is no denyall of thy suit God may regard thy prayer and answer it too though he do not presently grant that thou beggest of him should he deny thee having engaged himself by promise to heare Psal 50.15 Psal 50.15 he should deny himself which is as impossible for him to do as to cease to be God Fourthly thou may'st be answered when thou thinkest that thou art delay'd and put off God hath many times answered the prayers of his Children when they perceived it not either through heedlessenesse or negligence not looking up after their Prayers Psal 85.8 Job 9.16 not regarding their returne Psal 85.8 or else through anguish of minde and spirit as Job speaks of himself Job 9.16 Now Prayer is answered not only when the very thing craved is granted 1 Sam. 1.27 1 King 3.9 Psal 21.4 Gen. 17 18 19. Psal 138.3 2 Cor. 12.8 1 Sam. 1.20 as 1 Sam. 1.27 1 King 3.9 Psal 21.4 but when that very Particuâ—ar is not granted but a better in the Roome as Gen. 17 18 19. Psal 138.3 2 Cor. 12.8 If God then make an Exchange with thee giving thee Gold for Silver if he cheare up thy spirit after thy Prayers as he did Hannahs if he gives thee strength Psal 73.22 and upholds thy heart to beare the want as he did Davids Psal 73.22 and to continue in Prayer God hath heard thee and thy prayer is returned into thy bosome Lastly if God do for a time with-hold the thing thou prayest for and his Answer likewise yet thou may'st rest assured that he doth it for thy good for one of those ends before mentioned Which if thou findest to be wrought in thee thou art an happy man Charge not God then foolishly with harsh dealing or unkindnesse nor make any rash conclusion against thy self as if thou wert out of favour with God but make the true Use of it for although our hearts may not sink under this burthen yet we may not passe it over as a slight matter or thing of nothing but lay it to heart as the Godly have done Psal 28.1 Psal 28.1 David counted himself no better then a dead man in such a case Quest Bâ—t what are we to do you will say when God delayes to answer us and keeps us without the dore Resp If God delayes to Answer in any of those wayes and kinds before mentioned then examine thine own soul what may be the cause and whether it be not within our selves Isay 59.1 2. Jer. 5.27 Isay 59.1 2. Jer. 5.27 dost thou not regard some iniquity in thy heart harbourest some secret and beloved sin there is there not some fayling in thy Prayers for Substance or Circumstance Jam. 4.3 Goodw. returne of Prayer Jam. 4.3 If you send to a Friend who useth to be punctuall and not to faile in returning answer to your letters you strait think that there is some miscarriage in the businesse saith one so should
ours Use 2 How happy might we be if now at length we would be wise in redeeming of our Time Ephes 5.16 Good houres and opportunityes are merchandize of the highest rate and price and whosoever would be rich in Grace here or Grace hereafter must not suffer any faire opportunity to passe by him but must buy it up out of those Hucksters hands which would forestall the markets of it I meane Profits and pleasures of the world vaine sports and pastimes idle talking immoderate sleeping superfluous feeding c. We give our monyes for meat drink and apparrell so should we be content to part with our delights and pleasures to purchase some time for holy Dutyes We should get knowledge of the worth of the Commodity as Merchants do of that they buy David highly esteemed of the men of Isachar for that they had understanding of the Times 1 Chron. 12.39 1 Chron. 12.39 And God will highly esteeme of us if we be skilfull herein and wise to apprehend them It is good in this sense to be a Time-server So some read Rom. 12.11 Serving the Time the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not much different in old briefe writing Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrose Pellican Calvin Gualt Martyr Erasm The meaning is not that we should be as weathercocks turning with every blast of wind that our Religion should be an Almanack-Religion changing with the Time and season nor a Meridionall-Religion calculated to the height of Westminster nor a Lunary Religion that ebbs and flowes nor a State Religion that obeyes Affections of Persons but the meaning is that we should observe what is fitting for Time and Season and that do yet without departing from truth and honesty that we should reject nothing that in its season is offered nor embrace any thing that is not in its season tendered Quest But how shall a man come to know the fittest season of any actions Resp This indeed is a taske somwhat difficult For as it is God that hath allotted a Time for every action So it is from God that we come to find out the fittnesse and seasonablenesse of Time for each purpose and Action God hath made every thing beautifull in his Time saith Solomon also he hath set the world in their heart so that no man can find out the work that God maketh from the beginning to the end Eccles 3.11 Eccles 3.11 The word that is translated the world doth properly signifie Tempus absconditum a hidden time and is so rendered by some learned Expositors Dr. Jerm in loc as best agreeing with the scrope of the place They read the words thus he hath made all things beautifull in his Time also he hath set a hidden Time in the heart of them that is he hath hid from the heart of men the Time for every thing which he hath appointed so that man of himself cannot find out the work which God maketh so beautifull on its Time So Eccles 9.12 Eccles 9.12 Man knoweth not his Time Such is his ignorance that herein the brute Creatures are preferred before him Jer. 8.7 Jer. 8.7 Yea the very Ant a silly and contemptible creature seemes herein to excell him Pro. 6.6 Pro. 6.6 Notwithstanding the heart of the wise man shall know it God will teach him to discerne both Time and Judgement Eccles 8.5 Psal 25.15 Eccles 8.5 God will guide him in the way that he should choose Psal 25.15 And this he doth both by his word and Spirit His Word is not wanting in pointing out the Time and Season for doing any Action of moment Isay 22.12 23. Nehe. 8.10 Jam. 5.13 Amos 5.13 Pro. 3.2.7 It gives us Rules when to Mourn and when to Rejoyce when to Pray and when to sing Psalms when to Reprove and when to be silent when to give and when to forbeare giving which Generall Rules a wise Christian will apply to his own occasions As for other particular occasions which occasionally happen Now for this Now for that These shall not want a secret knock and call at the Dore of a wisemans heart which shall be as if a man stood behinde him whispering to him saying Now it is a Time to speak to God for his Church and Children Now a word of comfort would be in season to such or such a distressed Creature Now it is a fitting Time to humble thy soul by Prayer before the Almighty and to set in with God to strike when he strikes like the Smith and his boy A secret guidance from Gods blessed spirit will pitch us upon the right Time Hol. 14.9 Who is wise will understand these things There are some other Particular Rules which may be very usefull to us for our direction in seasonable performance of good Actions such are these The first Opportunity that is offered to any for doing good or receiving good would be apprehended and not put by for that is commonly the best It being with Time as it is with a Vessell of Wine the best and purest part of it is first drawn out and that which remaines behind being neere the dreggs and Lees is the worst when a man omitteth a faire Opportunity offered him â—â—cts 24 25. he seldome meets with the like againe Foelix thought to have had a more convenient Time to send for Paul but he never met with it A wise Merchant takes his first Chapman And a wise Christian lets not slip the first occasion offered of doing what good he can Thus Samuel advised Saul when this shall come to passe do that which commeth next thy hand for so the words are to be read 1 Sam. 10.7 1 Sam. 10.7 Eccles 9.10 Hereto tends that of Solomon Eccles 9.10 whatsoever thy hand findeth to do do it with thy might the hand findeth that which is within the reach of it or else within the grasp of it and whatsoever thy hand findeth to do is whatsoever thou art able whatsoever thou hast meanes to do Do that with thy might that is with all thy strength and ability lay fast hold on the first Opportunity suffer it not to slip from thee say not the Dore is now shut I cannot rise to give thee Secondly let the weightyest works have the praecendency those which are first in excellency should be first in Time Math. 6.33 Math. 6.33 No wise man puts off matters of greatest weight and importance till the last but gives them the priority both of Time and Place What Tradesman on a Market day would neglect a good Customer in his shop to heare a Ballad sung in the street What wise man having a suite at Law and the day of hearing at hand would neglect that and spend the Time in delivering letters to this or that Friend Mary was commended above Martha for this Luke 10.42 that she minded principally that one thing which was necessary If an opportunity
who were now abed with him and asleep by him termed Children for their innocency then it gives us to understand first that Doct. Innocency sleeps securely and quietly Jer. 31.26 Psal 3.5 and 4.8 See this in Peter Acts 12.6 Jer. 31.26 Psal 3.3 4.8 Acts 12.6 Peter sleeps so foundly that the Angel could hardly awake him the night before he was to be slaine So in some of the Martyrs who slept soundly and quietly the very night before they went to execution And this was not out of a senslesse stupidity but arising from tranquillity of minde and spirit and sure confidence in God who First hath promised this to the Obedient Levit. 26.6 Pro. 8.2.4 Job 11.18 19. Ezek. 34.25 Isay 26.20 Levit. 27.6 Pro. 8.2.4 Job 11.18 19. Ezek. 34.25 Secondly he takes them into his protection provides a good Chamber and Pavilion for them Isay 26.20 Thirdly He furnisheth them with a good Bed It is a large Bed we may stretch our selves upon and not like that spoken of Isay 28.20 It is a soft Bed of Gods own making Isay 28.20 Psal 41.31 Psal 41.3 None shall take this Bed from under them Pro. 22.27 Fourthly he pitcheth a strong guard about them his holy Angells shall attend them Psal 91.11 Heb. 1.14 Plut. Apoth It is said of Philip King of Macedon that having slept a sound sleep and waking at last seeing Antipater by him said that it was no mervaile that he slept so soundly being Antipater watched much more may we so say of the blessed Angells Psal 91 1.4.10.-14 Fifthly he frees them from all stinging gnats of worldly cares Eccles 5.12 Isay 57.2 and biting Fleas of feares Eccles 5.12 Whether they eate much or little thier sleep is sweet Peace shall come they shall rest in their Beds each one walking in his uprightnesse Use Great then is the benefit of a peaceable and quiet Conscience John 11.12 Aug. Ser. 92. de Divers Of Lazarus the Disciples said if he sleep he shall do well but he that sleeps with a quiet Conscience cannot do amisse St. Austin speaking of St. Stevens sleep saith thus ô somnum pacis c O sleep of peace he that thus slept amongst the stones of his enemyes how shall he awake in his ashes And let me say of this O the sweet of the sweet sleep of an Innocent heart and spirit and of a quiet and contented mind which can lay by earthly cares and revengefull thoughts and commend it self into the hands of God how sweetly shall he sleep in his Death that thus sleeps in his Life when as an ill Conscience is full of jealousies and feares and thinks every bush to be an armed man It is storyed of King Richard the Third after he had murthered his two Nephewes in the Towre that he had fearfull sleeps often leaping out of his Bed in the dark and catching his sword in his hand which hung by his Bed-side and going distractedly about his Chamber seeking for the Traytor So Charles the Ninth of France after the bloody massacre of Paris seldome did take any sound sleep nor could endure to be awakened out of his sleep without Musick There is indeed a sound sleep that sinners fall into but that is but a carnall security joyned with dreadfull starring from a blockish numbnesse Pro. 23.35 Pro. 23.35 or out of a desperate fool-hardinesse and not out of Faith and test of a good Conscience that ends in a fearfull wakening so doth not this Great is the priviledge of that man whose Conscience is quiet I have read of one who being accused for Treason but no proofe was dilligently observed and from the sound sleep he took and quiet rest he had in his Bed was concluded Innocent If thou would'st sleep sweetly make thy peace with God cast thy self in his bosome he giveth his beloved rest Psal 127.2 Psal 127.2 He need not feare to give himself to sleep who hath such a Bed to lye in only be carefull to keep your Bed as we read of one that did Acts. 9.33 Acts 9.33 let us never part with it And whil'st we have it take heed that we defyle it not as Reuben did his Father's Gen. 49.4 1 Chro. 5.1 Gen. 49.4 1 Chron 5.1 So God will take us and keep us in his own Protection and not suffer any to disquiet us Which is the next thing that must be spoken to Text. My Children are with me in bed q. d. I may not have them disquieted which must needs be should I rise from them Observe from hence Doct. God is not willing that his Children being in Bed and at rest should be disquieted The Children may be disquieted but God likes it not Heare what a solemne charge is given by Christ concerning his Church I charge you Daughters of Jerusalem by the Roes and Hindes of the field that you stir not up nor waken my Love untill she please Cant 3.5 Cant. 3.5 The Church was now fallen into a sweet sleep and peaceably taking her rest after her labour in seeking and he would not that she should be awaked out of it nor raised out of her Bed As if he should have said I charge you all that professe Friendship by all that is comely deare and pleasant to you that as you will answer to the contrary ye trouble not my Spouse's peace with any unseasonable suggestions or uncharitable contentions or Novelt yes of Doctrine Dr. Hall Paraph in loc but suffer her to take her rest sweetly in that Divine Truth which she hath received and that true apprehension of me wherein she rejoyceth Nor is there mention made at any time of sleep in that book but the charge presently followes that no man waken her chap. 2.7 8.4 Cant. 2.7 8.4 God hath reproved the disturbers of his Children of what sort or rank soever as he did those waves that put his Disciples into a fear Math. 8.23 Psal 105.14 15. Read Jos 7.25 2 Thes 1.7 8. For the further clearing of the point and the better making way to the Use I shall first shew you how these Children may be said to be abed and at rest and then in what respect it may be said that they are disquieted of their rest The Godly may be said to be in Bed and at rest both in Life and Death and at the last day of Judgment verse 5 In this Life Cant. 3.4 they have a three-fold rest First a Rest of Resolution spoken of Cant. 3 4. After the Church had found her Beloved she held him and would not let him go Till she had found him she was perplexed goes up and down enquiring who saw him whither he was gone but having taken hold on him and resolving to keep him she Rested from those perplexityes wherewith she had been troubled of this Rest she might not be disquieted verse 5. Secondly a Rest of Refreshment of this David speaks Psal 23.2 3. And
Sheba of all the doubts she did reproofe who came to prove him with hard questions 1 King 10.1 2 Chron. 9.1 Colos 2 3. John 2.25 1 King 10.1 2. 2 Chron. 9.1 but the Son of man excells him for he was the Wisdome of the Father all the Treasures of wisdome and knowledge dwelt in him Colos 2 3. He knew what was in man John 2.25 which Solomon did not but was enforced to discover the inward affection by the outward action as in the deciding that controversie betwixt the two Mothers 1 King 3.24 25 26. 1 King 3.24 25 26. Use Be we directed then to whom to seek in all our scruples for satisfaction There is none that hath a care to know Gods will that doth read the word dilligently heare attentively but he shall have some doubt some objection some scruple or other to arise concerning what he heares or reades Nor did ever any proove good Scholler in any kind of Learning who was not a Questionist that had not some doubts to propound Now in such Cases to whom should we go but to this learned Casuist for resolution who will not be wanting nor is at any time without an answer in readinesse for us if we ask him humbly and sincerely Obj. But Christ is now ascended into Heaven and who can ascend up after him there to enquire of him Rom. 10.7 Rom. 10.7 Resp Nor is there any need of that for the word is nigh thee even in thy mouth and in thine heart Rom. 10.8 Two wayes he speaks unto us Inwardly and outwardly Sometimes Inwardly Rom. 10.8 by the immediate suggestion of the spirit but this is in extraordinary cases Outwardly ordinarily by the Scriptures and by his Ministers by both his Spirit speaks unto us It speaks evidently unto us in the Scriptures by it he resolves his Church no lesse then by an Oracle from Heaven all questions and controversyes in matters of Faith and substantialls of Religion must by them be decided and determined as the supreme Judge of all And for our further direction and resolution he hath given the knowledge of his word to his faithfull Ministers who draw all their light from the word and do thereby aske counsell at the mouth of God for us to whom we may resort and on whose Ministery we must depend which if we carefully and conscionably do we shall experimentally find that there is scarce any objection of moment that ariseth up in our hearts be it never so secret but some time or other it will be met withall and answered we shoot at adventures but God guides the Arrow as 1 King 22.34 So Austin 2 King 22.34 besides his purpose fell upon a discourse against the Manichees concluding from thence that God had some work to do that he was ignorant of and it fell out to be so for at that Sermon was one of the chiefest of the Manichees converted As for those marvellous discourses of some fram'd upon presumption of the Spirit 's help in private in judging or interpreting of difficult places of Scripture saith a very learned and judicious Divine Mr. Hales on 2 Pet. 3 16. pag. 25. I have oft wondered at For the spirit is a thing of darke and secret operation the manner of it none can descry As underminers are never seen till they have wrought their purpose so the Spirit is never perceived but by its effects The effects of the Spirit so farr as they concerne knowledge and instruction are not particular information for resolution in any doubtfull Case for this were plainly revelation but as the Angell which was sent to Cornelius informes him not but sends him to Peter to School so the Spirit teacheth not but stirrs in us a desire to learne Desire to learne makes us thirst after the meanes and pious sedulity and carefullnesse makes us watchfull in the choyce and dilligent in the Use of the meanes The promise to the Apostle of the spirit which should lead them into all Truth was made good to them by private and secret informing of their understandings with the knowledge of high and heavenly mysteryes which as yet had never entered into the conceit of man The same promise is made to us but fullfilled after another manner For what was written in their hearts by Revelation for our instruction have they written in their bookes To us for our information otherwise then out of these bookes the Spirit speaks not Thus far he To conclude the Point Remember what you read 1 King 1.13 1 King 1.13 There was a great contention betwixt Adoniah and Solomon who should reigne and there was great parts taking Priests were against Priests Captaines against Captaines and mighty men against mighty men Nathan in this Case adviseth Bathsheba to go to David himself and to know his pleasure in the businesse So in points of Faith and matters of Religion when Councell is against Councell Assembly against Assembly writer against writer Preacher against Preacher c let us fly unto the Scripture and put on the resolution of David Psal 85.8 Psal 85.8 I will heare what God the Lord will say in the businesse Yet one thing more from this I say wherewith our Saviour determines the Case It was Christ's usual Form of confirming Divine Truths Joh. 3 3 5. Isa 21.10 1 Ioh. 1.1 1 Cor. 11.23 Act. 28.23 No Prophet nor Apostle spake in their own names but delivered what they had heard and seen 1 Joh. 1.1 The Apostles preached nothing but either by immediate Commission from Christ 1 Cor. 11.23 or out of the Law and Prophets But our Blessed Saviour propoundeth his Doctrine in his own Name that he may be known to be the chief Doctor of the Church the Author and Fountain of all Heavenly Doctrine So that we may hence conclude That Doct. Christs I say his bare Word is confirmation sufficient No other Proof needs necessarily to be brought for confirmation of any Point of Doctrine Woman believe me saith Christ to that Samaritane Ioh. 4.21 Ioh. 14.11 Joh. 4.21 The like to his Disciples Joh. 14.11 Believe me Take my bare word without any further pawn or proof This honour he claimeth over the Consciences of men Math. 5.20 22 28 32 34. to over-rule their Assents against all Mists of Errour or Sophistical Glosses of false Teachers as appears Math. 5.20 22 28 32 34. Audistis and Audiistis this and that you have heard others say saith Christ to them that come to hear him but I say thus c. and that is your Rule to follow Reas He onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful and true Witness Rev. 1.5 3.14 1 Ioh. 5.7 1 Pet. 2.22 Rom. 3.4 1 Cor. 13.9 Iohn 14.6 Ioh. 1.1 Rev. 1.5 He bears Record with the Father and Spirit 1 Joh. 5.7 and they agree in one Testimony and Witness As Man there was no errour nor sinne in him 1 Pet. 2.22 which cannot be said of any
good and get grace to be freed from the bondage under evil Rom. 7.25 Rom. 7.25 Bring such a will and you will find nothing to be wanting Vse 3 If thou beest one of those that have a will to do good blesse God for it David did so he rejoyced to find the people willing 1 Chron. 29.6 13 14. 1 Chron. 29.6 Quest But may not a man that is godly and hath a renewed will find an unwillingnesse and backwardnesse sometimes Rom. 7.18 in doing good Is it ever present to will as the Apostle speaks of himself Rom. 7.18 Resp The best of Gods Children may at some time find a backwardnesse to some Particular Duty nor do they will this or that Particular good alwayes in like measure 2 Chron. 30.19 Psal 105.4 2 Thes 3.13 Gal. 6.9 Heb. 12.3 2 Tim. 1.6 2 Pet. 1.13 for otherwise what need those frequent exhortations to stirr up our selves to seek the Lord not to be weary in well doing c. And this unwillingnes may arise from many grounds some from without us some from within us as Carnal affections to the world strength of Temptation the weight of some fresh sin committed desertion of the Spirit being grieved in some proportion and such like but none of all these takes off the will à toto though it do à tanto in the generall they have a will to good things and under their greatest lumpishnesse and unfitnesse of spirit to good they have a stronger Bias towards God then any wicked man hath when he is at his best Nor dare they altogether omit those duties which they find no disposednesse of heart to performe Although they cannot do them with Alacrity Jon. 2.4 yet they will do them in obedience Jon 2.4 and be seriously offended with themselves for their unwillingnesse of Spirit striving against it and using all means to overcome it so that the faithfull still have this ground of Comfort that God hath their wills alwayes devoted and resigned to him and though there be a backwardnesse to any duty they approve not of it the general bent of their souls being to his name and to his fear Esay 26.8 Esay 26.8 Quest But say there be a will yet may there not be some hinderance in the doing that good which we would do Resp There may so but first take notice that the Point delivered is to be understood of such things as are within our power for sometimes the will may be overpowred and let as in want of Liberty 1 Thes 2.18 So Sathan may hinder as 1 Thes 2.18 but this Let doth not lessen the will but increase it rather Or through want of health 1 Tim. 5.23 so Timothy would preach oftener but health of body would not permit Or want of estate so when a man would relieve Gods poor Saints 2 Cor. 8.2 3. but wants meanes But these hinderances put no fault at all upon the party 2 Cor. 8.12 2 Cor. 8.12 Sometimes the Let is from within a man Math. 26.41 the flesh Math. 26.41 that is the part unregenerate that hinders performance this may humble us but not dishearten us but teach us to long for that day of our Redemption when our wills shall be perfected c. And so much of this Point A second followes This Friend is said to rise and give he riseth first and gives after which affords us this Lesson that Doct. Friendship well awaked will be yeilding to an honest motion whilst this Friend was in bed and sleeping with his Children at least drowsie as may be thought he denies his Friend but now being risen he graunts what he desires if not more Though Friendship abed denies yet being up it condiscends We read 1. Sam. 20.14 15. 1 Sam. 20.14 15. that David made a Covenant to do good to Jonathan and his Houshold because of the kindnesse that Jonathan shewed to him in the day of his distresse And we find 2 Sam. 9.1 2 Sam. 9. that he enquires whether any of Ionathans race were to be found Search being made Mephibosheth is heard of Ionathans Son and with him he performes the Covenant made But the Story tells us 2 Sam. 16.1 2 3. 2 Sam. 9.7 2 Sam. 16.1 2 3. that Ziba a treacherous and notable Sycophant one of Sauls servants but given to Mephibosheth 2 Sam. 9.7 accuseth his new Master Mephibosheth to David of no less then high treason as if in Davids absence he treasonably aspired to the kingdom David believes Ziba though a single witness upon the first information and without hearing both parties proceeds to censure condemn's Mephibosheth as guilty gives away his Land to that false Informer And here Davids Friendship which he professed to Mephibosheth for his Father Jonathans sake was asleep for in his distracted condition he passed this sentence being in fright and flight when he did it it could scarce be accounted his deliberate act David afterwards the Tide being turned returned to Jerusalem 2 Sam. 19.24 and then Innocence had a day of hearing Mephibosheth meeting David was admitted to speak in his own behalf and he makes a plain relation of the businesse so far was he from any treacherous intent that he had neither washed his feet clothes nor trimmed his beard from the Kings departure till that time he cleares himself discovers the falshood of Ziba who intercepted his purpose in refusing to saddle his Asse which should have supplyed the lamnesse of his legs And then having thus wronged his Master at home he traduced him abroad as if he were the Traytor 2 Sam. 19. Here Friendship began to be awaked David perceives his error and revokes his last sentence ordering that the Lands should be held in Co-partnership as they before had bin Indeed had Friendship bin throughly awaked he would rather have divided Ziba's head from his shoulders then Mephibosheth's Land and justly have punished him for his slaunder but this is enough to prove the point in hand When Friendship is awaked it will be yielding Take yet another Instance and that is in that passage betwixt David and Bathsheba 1 King 1.15 1 King 1.15 David had sworn unto her by the Lord that Solomon her Son should succeed him in the Throne but his Love to Adoniah then the eldest seems to be such that he could willingly have given way that he might reign Here Friendship old matrimonial Friendship was asleep but Bathsheba comes and puts him in mind of his Oath Nathan comes and seconds Bathsheba's motion with an humble and lowly expostulation Is this thing done by my Lord the King Verse 29.30 c. And thus by the seasonable importunity of Bathsheba and Nathan thus seconding each other he comes to be awaked and renews his antient Oath with a passionate Solemnity As the Lord liveth c. ver 29 30. Vers 14 In the New Testament we may find other instances as in that Dialogue that passed betwixt
And many times he applyeth remedies answerable to the distinct distresses that his Children are in So Exod. 13.21 that which was a Cloud in the day to shelter his people from the heat of the Sun was a pillar of fire to give them light in the night that they might go both by day and by night When they had no bread he gave them bread and rained them Manna from Heaven Exod. 16.4 Exod. 17.6 Psal 116.8 Exod. 16.4 When they had no drink he opened a rock and gave them water to drink Exod. 17.6 So Psal 116.8 He delivered his soul from death eyes from teares feet from falling Sometimes he denyes to give unto his Friends that Particular which they desire and supplies their wants some other way as may make more for his glory and their good not giving what they would but what they should have Non tribuit quod volumus ut tribuat quod malinus Aug. Gen. 17.18 19. Deut. 3.26 32 49. 1 Sam. 12.22 As when the sick Patient cries out for drink the Physitian pitties him and gives him something more proper but satisfies not his desire in that very kind so dealeth God many times with his Thus dealt he with Abraham Gen. 17.18 19. So with Moses Deut. 3.26 and 32 49. So with David 1 Sam. 12.22 22. And with Paul 2 Cor. 12.8 Heb. 5.7 Esay 60.17 2 Cor. 12.8 And with Christ himself Heb. 5.7 For Brasse I will bring Gold and for Iron Silver saith God Esay 60.17 So God for brasse iror wood stones which we crave doth often give us that which is better and more usefull for us as Faith Patience Supportation c. See Gods dealing with us likewise in respect of Quantity and measure When he giveth in kind what we desire and ask of him yet he giveth not alwayes such a degree as we would have but as he sees to be fitting for us Gen. 17.18 20. Sometime more as we shall shew you in the next point and sometimes lesse So Gen. 17.18 20. yet he went not so far in that kind as Abraham desired David desired to build a House for God 2 Sam. 7 2. Verse 23. the Temple God denies that but yields so far as that he should prepare materialls and draw the pattern 1 Cor. 12.13 c. Covet earnestly the best gifts saith the Apostle 1 Cor. 12. ult There is a holy covetousnesse then in the best of Gods Children and this carries them to a desire after more and more still Oh! that I had as much knowledge faith hope patience as such or such a one c. But God doth not ever satisfie our desires in this kind but giveth in things of this nature what he knows most fitting Revel 3.8 Revel 3.8 A little pinn is as needfull and usefull in the building of the Temple as a greater piece the like may be said of outward gifts As Health Strength Wealth Liberty God observes a measure in all these and hath respect to the necessities of his Children and shews mercy according to the measure of our misery Reas God answers his Rom. 8.27 according to the meaning of his own spirit and not according to the words wherein those desires are exprâ—ssed Rom. 8.27 the meaning of the spirit is the prayer and not simply the things desired which are such oftentimes as that we know not what they are Luke 9.54 Now the main ends and true meaning of our hearts if faithfull in all our Requests to God are his Glory and our own and the Churches good and no further Now God hears us in the maine in denying us the By he sees that the way we prescribe or that thing which we desire of him or that measure conduceth not to those ends we aim at so well as some other which he in wisdom knoweth fittest and layeth out for us Use 1 And hence we may be admonished not to put up our prayers to Heaven in an absolute and peremptory way for all things As for Temporall blessings freedome from all crosses freedom from temptations nor for lesse principal graces nor yet for the highest measure of sanctifying grace but with Submission and Reservation as Math. 26.39 Math. 36.29 The promise of being heard in our Prayers runs with this Condition if we ask any thing according to his will 1 Iohn 5.14 1 John 5.14 And it is one of the evils noted in the old Israelites that they limitted the holy one of Israel Psal 74.41 they tyed him to their own wayes Psal 78. â—1 and meanes and prescribed him how when and in what kind and measure he should supply their wants This may not be The Physitian knowes better then the Patient what is good for him God is our Physitian we are his Patients Learn submission Vse 2 And let it be a stay to our hearts if in case our Prayers be not heard in that very particular which we desire God layes out our Prayers for our best advantage and husbands our Stock in such away as may bring in the greatest return and gain Many Temporall blessings which thou hast desired have bin denyed thee this for the present hath grieved thee that thou hast not what thou wouldst but upon serious thoughts and in cold blood thou mayst find that hadst thou had thy will thou hadst bin undone A Factor beyond the Seas sends not always that which the Merchant writes for but other Commodities which he knoweth will be most vendible and advantagious so dealeth God with us If then thou hast in thy prayers referred thy will to Gods rest assured that it shall be the best for thee which way soever it falls out if thou beest denyed in thy suite for this or that particular thou mayst be assured it is better for thee to want it then to enjoy it Quod non dat Deus non est necessarium and that it is not necessary that thou shouldst have it or if thou desire such or such a degree or measure of Knowledge Peace Joy Health Strength and he gives not with both hands that abundance of these things be content that he gives with one hand with that manner and measure that he gives Next take notice of the bountifull disposition of God in giving from the bounty of this Friend to his Friend he doth not onely supply his want in lending as he desired three Loaves but giveth him as many as he needeth Thence note Doct. God is many times larger in his gifts then we are in our desires he gives not onely abouve our deserts but above our desires and out-bids our hopes This Abraham found he begged a Child God promised a multiplied seed and yet more that the Messias should come out of that seed that should Redeem the World Gen. 22.17 18. Gen. 22.17 18. Iacob found this He in his journey to Padan-Aram desired of God but provision necessary and protection in his way with a safe return Gen. 28.20
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
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
Psal 81.10 Psal 3. 5.1 2. 19.14 17.1 57.7 8 and I will fill it And this the Godly have done as might be shewed in infinite examples the frequent mentioning of mouth lips words voyce cry call in Scripture in relation to prayer is sufficient proofe Obj. But seeing God knowes the heart what need is there of words Resp But men know not the desires of one anothers heart further then they are discovered by words which is requisite that we may partake of the mutuall prayers one of another as in publique assemblyes private familyes and meetings and joyne our assent with their desires which if we understand not we cannot do Cor. 14 15 16. 1 Cor. 14 15 16. Secondly words add more force to our inward devotion they stirr up and encrease the Affection of the heart As the beames of the Sun wax hotter by reflexion so doth the desires of the heart saith one by expression Pet. Mart. in 1 Sam. 1.12 To this purpose speaketh Peter Martyr Though there is no need at all of voyce when we make our private prayers unto God in regard that God heareth and beholdeth our hearts and mindes yet sometimes saith he it may be used to very good purpose because it may fall out that we may languish in our prayers and our mindes may be wearyed which the voyce againe will refresh and give thereunto a new vigour Use They therefore that content themselves with the Ejaculations of the Spirit and devout thoughts and meditations neglecting the use of the tongue in prayer are too blame and that not only for the Reasons before mentioned but for that they neglect to imploy their tongue to that use for which it was given which is to blesse God withall Jam. 3.9 Psal 16.9.57.8.108.1 Jam. 3.9 in which regard by an excellency the tongue is termed Man's glory Psal 16.9 57.8 108.1 Some indeed have thought it a wise course in the Confession of our secret sinnes residing in the heart not to use the outward voyce for feare of acquainting Sathan with them thereby and so he over-hearing us will take advantage of our words and apply himself in his temptations to that wherein he seeth us likest to sin But albeit he knoweth not our thoughts directly and by immediate insight as God doth but gathers them by the motions and manifestations of the body yet considering that he himself is the originall of all evill mediately Robins Essay on Tempt or immediately it is like that by confession of our secret and bosome sinnes we shall acquaint him with no newes but with his own work in us nor is it probable that any of us have managed our secret sinnes with such privacy but that he by some circumstance or other knowes well enough what they were and are and therefore it is good wisdome in us to preferr the best manner of acknowledging our sins to God and for our best advantage before the feare of discovering our sinnes to Sathan Wherefore saith a Reverend Divine for the future Tho. Full. his mixt Cont. Med. 17. I am resolved to acknowledge my darlings faults though alone yet aloud that the Divell who rejoyced in partly-knowing my sin may be grieved more by hearing the expression of my sorrow As for any advantage he may make from my confession this comforts me Gods goodnesse in assisting me will be above Sathans malice in assaulting me Text. Aske Qui non eget non petit saith Luther Multa petentibus desunt multa This then implyes a sense of want and gives us to understand that Doct. True Prayer must be accompanyed with a sense of the want of those things we crave When we come to God by Prayer a sense of those things we aske must be brought with us This is required Jam. 1.5 If any man lack wisdome i. e. if any be sensible of the lack of it and desires it Jam. 1.5 In the sense of want have Gods Servants come before him continually So Jehosophat We know not what to do 2 Chro. 20.12 1 Sam. 1.6.15 Psal 60.11 Luk. 15 16 17. Math. 9.12 2 Chron. 20.12 So Hannah 1 Sam. 1.6.15 So David Psal 60.11 So the Prodigall Luke 15.17 So all the Godly from time to time This is that that puts us in a praying condition for first no man will aske that which he supposeth he hath no need of Math. 9.12 the proud Pharises begged nothing though he pretended thankfullnesse for he had no sense of the want of any thing Luke 18.11 Revel 3.17 Gen. 4.26 Luke 18.11 So the Church of Laodicea Revel 3.17 Seth called his Son Enosh that is miserable or calamitous Gen. 4.26 And then men began to call upon God Felt-misery makes men to be religious Secondly This is that that humbles us and causeth us to be lowly in our own eyes It is the having of some good that puffeth up not the want of it The Publican being sensible of his wants fell prostrate on the ground Luk. 18.13 Jam. 4.6 and to be humbled thus is necessary to the offering up of an acceptable prayer Jam. 4.6 Thirdly without a sense of the want of what we aske we shall never earnestly desire it nor use the meanes for the obteyning of it It is want that makes us to seek out as it did that man we heard of before who went to his Friend at Mid-night Now you have heard It is importunate prayer that is prevayling Fourthly should we have what we crave yet without sense of want of the mercy we should never prize it Alexander was wont to say that his hungry dinner was his suppers sawce Unlesse a man bring this sawce with him mercy would be no mercy Christ no Christ Heaven no Heaven but this want makes common blessings sweet as Darius said of the puddle water he drank in his flight from Alexander that he never drank better liquor Now there is a three-fold want that must be taken speciall notice of when we come to God by Prayer First of the blessing it self which we desire to have be it outward or inward Corporall or Spirituall Temporall or Eternall of what kind soever it be we must be sensible and have a feeling of it and valew it accordingly as for outward and bodily wants of health wealth strength and things of the like nature these are not the greatest and yet usually they most pinch and of them we take most notice and first complaine but Spirituall wants are the greater albeit least regarded yet they pinch most at last How many ramp like lyons when the world doth frowne upon them but under the want of Knowledge Faith Repentance and other Graces of Gods Spirit yea of Christ himself they couch as Issachar under his burthen and lye down to sleep as Jonah did in the bottome of the ship but a true valuation should be had of our wants and of our greatest wants should we most complaine A second want that we
in none more then in Prayer he knowes our hearts better then our selves He Beggs to spend and consume on his Lusts to frisk and skip to drinke and bowze I will not spend on my Lusts what I have got by begging And thus I have shewed you wherein we are to be like Beggars and wherein not There are some Objections we meet withall before we end the point Obj. God wills us to Command him Isay 45.11 Resp Hos 12.3.4 Isay 45.11 and that is no Begging of him That only sets forth the power of Prayer as we read Hos 12.3 4. Such is the efficacy and power of it as that it after such a sort commands God and hath power over him Obj. But the Godly have been very familiar with God in their accesses to him they often Thou him Thou art this and Thou hast done thus which familiar word Beggars use not and they come boldly into his presence which Beggars may not do if the Personage be great Resp Yet it is a humble familiarity and in a craving way Gods indulgency towards his is the only ground of this honour and favour proper only to favourites yea such it is that Princes would scarce take well from their neerest Favourites much lesse Petitioners whose place is without the gate or in the outward Court c. But we have liberty to come into his Hall his Parlour yea presence-Chamber nay neerer yet into his bosome and there leave our Requests with him Psal 140.13 Psal 140.13 Heb. 10.22 But was not Beggary forbidden in Israel Heb. 10.22 Obj. Deut. 14.4 So some indeed understand that place for Ebion is a Beggar the Charity that God required in Israel was that no man should be put to that necessity as to be an Ebionite a Beggar And yet saith Luther Judaei habuere jus mendicandi The Jewes had a Licence to begg they had a Breve and might gather for they had a Covenant and might plead with God And we as you see in my Text have a Licence to begg more fairly written and granted then they We have wholesome Lawes against street beggary Notwithstanding Beggary is become almost a Calling for some Parents bring up their Children to it they teach them what to say how to look how to lye how to cry Oh that we were as wise for Heaven to practise this Spirituall Beggary we have better encouragements then they A Licence which they want a Law for it they have none Of common Beggary we say It is the easiest but poorest trade of this It is the hardest yet the richest Let us follow it we may do it without sin or shame Doct. The Promise annexed to this Asking is Giving 2. Sam. 22.4 Deut. 4.7 Psal 86.5 Isay 58.9 Jer. 3.19 29.11 12. Ezek. 36 37. Aske and it shall be Given you and here first from the Precedency we may observe that Asking must go before Giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Precedency of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.7 Psal 86.5 Isay 58.9 Jer. 3.19 29.11 12. Ezek. 36 37. Still God will be sought unto albeit it be in his heart to do a people good and in his hand yet Prayer must go before as the meanes to effect it Yea Christ himself was to aske of the Father the world for his Inheritance Psal 2.8 The Father intended from all Eternity to make him the heir of all nor was there any danger of disinheriting him yet he must begg that boon Psal 2.8 Reas God stands no further bound to us by vertue of his Promise Psal 50.5 81.16 Jam. 1.5 Jer. 33.3 Pro. 2.3 5. then to give upon our asking Psal 50.5 81.16 Jam. 1.5 Jer. 33.3 Pro. 2.3 5. Secondly God delights to have his favours sued for that so though we cannot give a full price yet we may take some paines for them and obteyne though not for the merit yet by the meanes of Petitions Thirdly Austin renders another Reason Deus non dat nisi Petenti ne det non cupienti God with-holds from them that aske not lest he should give to them that desire not Obj. But God hath given without asking Isay 65.1.24 he tarryed not till he was intreated Isay 65.1.24 Math. 14.13 14. Mark 3.3 Luke 7.13 John 5.6 9.6 And in the Gospel we have many examples of such as Christ cured undesired Math 14.13 14. Marke 3.3 Luke 7.13 John 5 6. 9.6 As for that of Isay St. Paul tells us that the Prophet was very bold in so speaking Rom. 10.20 which yet is not to be taken in the worst sense for though it were boldly said yet it was truly said but that is to be understood of preventing Grace Resp Rom. 10.20 in bringing the Gentiles within the pale of the Church but now we are upon Gods ordinary proceeding with man within the pale and so God answers not ordinarily bu◠to our Petitions and Prayers Secondly the Prophet addeth in the same place I am sought of them that asked not for me importing that we never seek to him for Grace till we are effectually called by this grace howbeit no sooner is any effectually called but he presently prayeth as did Paul Acts 9.11 Acts 9.11 And for our Saviours practise he shewes therein his readynesse to cure our sinfull soules that he might the better draw men to seek salvation from him Math. 8.16 17 Math. 8.16 17. But Gods Prevention is not Dispensation it quits not our duty we must look at his Commandement not at his Grace and his commandement is that we should pray unto him run that course for obteyning good things that he hath prescribed Jer. 29.11 12. Jer. 29.11 12. And although God gives many unsought favours yet it is not safe to stay till God bestow mercyes without asking though he gives oftentimes unaskt yet he lets us often want because we aske not Jam. 4.2 Use 1 As for such that think to have without asking Jam. 4.2 they deceive themselves If thou hast no mouth to ask God will have no hand to give we must aske before he answers Psal 81. how can he answer us if we say nothing to him Thou commest to the house of God hearest there what God saith to the Congregation but expect not that God should Answer thee that hast not been with him by Prayer before God speakes in the Sermon to all but he answers that is applyes himself comfortably by his Spirit only to him that hath been with him with his Petition before hand the like might be said in other Particulars If thou restrainest Prayer from God and beest one of them spoken of Job 15.4 Job 15.4 wonder not if God restraine blessings from thee he will not cramb his blessings down thy throat whether thou wilt or no. Psal 81. Open thy mouth wide saith God and then I 'le fill it spare to aske and spare to speed Use 2 Examine what blessings thou hast and how thou
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
nor Christ for Christs sake So Hos 7.14 Ioh. 6.26 searcely is Iesus sought for Iesus saith Austin Propter te Domine propter te was his Motto so must we seek him as not any other thing as it were him not any other thing besides him nor any other thing before him saith Bernard Some Seek Prov. 2.4 Luke 15.9 Dominus quaerendus est sicut diligendus Hug. Card. Esay 26.9 but not fervently and earnestly they Seek not as for silver Prov. 2.4 not as the woman did for her lost groat Luke 15. as God is to be loved so must he be sought with all our heart with all our soul c. So Esay 26.9 Mary at the Sepulchre was so intent that she minded not the Gardiner Lastly Some Seek not constantly and perseveringly Seek the Lord and his strength Psal 105.4 Luke 2.46 2 Tim. 1.17 seek his face evermore saith David Psal 105.4 Ioseph and Mary continued three dayes Seeking So Onesiphorus sought Paul till he found him out 2 Tim. 1.17 All such seek and misse because they seek amisse And so much for Answer to the Objection Use 1 If then at any time we Seek and find not impute the failing unto your selves and not to God for he never said in vain to any of the house of Iacob Esay 45.19 Psal 9.10 Seek you me Esay 45.19 He never forsaketh them that seek him saith David Psal 19.10 and he will not begin now Vse 2 Wherefore be we encouraged to set our hearts to seek the Lord aright 1 Chron. 22.19 1 Chron. 22.19 Seek what you should Seek Seek where you should Seek Seek when you should Seek Seek as you ought to Seek and rest assured that your labour shall not be in vain 1 Cor. 15.58 you shall find In Seeking for earthly things at mans hands we often faile but if we Seek the best at Gods hands we alwayes Speed We may go to the Physitian and Seek health but meet with Death we may go to the Lawyer and Seek for Law and Justice and meet with Injustice and Oppression we may Seek to Friends for kindnesse and favour and finde enmity and hatred from them All that Seek to men speed not though their requests be never so just and honest as we find Luke 18.1 But whom did God ever send away with a sad heart that sought him sincerely Suetonius reports of Titus that he was wont to say that none should go away from speaking with a Prince with a sad heart God likes it not that we should go from him with a dejected spirit it is our own fault if we do Ezra 8.22 Lament 3.23 Psal 34.10 Psal 9.10 Amos 5.6 The hand of the Lord is with them for good who seek him Ezra 8.22 He will be good to that soul Lament 3.23 They shall want no good thing Psal 34.10 Never be forgotten Psal 9.10 But they shall live for ever Amos 5.6 To conclude with that of Berward It is more easy for Heaven and Earth to passe away than that he who so seeketh as he should should not find that so asketh should not receive that so knocketh should not have it opened to him And that is the last branch I am to speak of Text. Knock and it shall be opened unto you And here as in the former we have the thing enjoyned Knock. And the promise made It shall be opened unto you we begin with the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornibus ferio à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knock ye A term that imports more vehemency then either of the former It is a Metaphor taken from the Oxe or some other strong necked beast which runneth with the Horne against any thing with force and violence and gives a great blow unto it Such a holy kind of violence must be offered at the gate of Heaven by our prayers if we would have it opened unto us bare asking is not enough Seeking not sufficient unlesse we so ask so seek as that we Knock withall in our asking and seeking Something is implyed in this term as well as imported that implyed is that Doct. Heaven hath a Door A Door or gate we know is properly that whereby an enterance is made into some house City or other place and serves to let in some and keep out others Thus Metaphorically Heaven is said to have a door or gate Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Acts 10.11 Revel 4.1 19.11 Acts 7.56 Luk. 13 25.2â— Math. 25 1â— Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Which gates are not literally to be understood but Mystically pro modo intrandi for the manner of Entrance that door those gates are those passages whereby we enter and are admitted This Door doth sometimes open to let in some and is kept shut against others St. Peter saw them open in a vision Acts 10.11 So did St. Iohn Revel 4.1 191.11 St. Steven saw them open visibly and sensibly Acts 7.56 And as it opens so it shuts Luke 13.25 28. Math. 25.10 It keeps out as well as le ts in And it is a large two leaff'd Door Revel 3.8 Per portam Ecclesiae intramus ad portam Paradisi Aug. Serm. de temp 136. 2 Pet. 1.11 the one leaf of it is Grace the Grace of Regeneration and Adoption by this we make our first entrance into Heaven and that in this Life sealed and confirmed unto us in our Baptism which is the Sacrament of our Admission into the visible Church the Suburbs of Heaven and the more we abound in grace the more abundantly do we enter 2 Pet. 1.11 The other Leaffe of this Door is Glory Math. 25. Math. 25.10 No passage to Glory but by Grace and into it our souls shall enter at the day of Death Luke 16.22 23 43. Luke 16.22 23 43. And at the day of Judgment we shall be admitted both in body and soul to enter in with Christ Colos 3.4 Thes 4.17 and Reign with him in Glory Colos 3.4 1 Thes 4.17 Reas The ground of this is laid down Heb. 10.19 20. The High Priest entred into the Holy of Holies Heb. 10.19 20. with the blood of Beasts Now we have free entrance into Heaven it self which is the Truth and Substance of that shaddow through the precious blood of Iesus Christ He is that new and ever living way ordained and consecrated for our only passage into glory Man by his transgression was not onely excluded the Earthly Paradise but the Heavenly Heaven was by it fast shut against him and Hell set wide open for him but God in mercy pittying mans misery â—ent his Son to satisfie his Justice for mans disobedience Sanguis Christi clavis Paradisi Hier. and by satisfying and obeying in our behalf to open Heaven again for us which he did exactly so
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