sight of the keeper of the prison as we read Prov. 16.7 Gen. 39.21 Exod. 3.21 Psal 106.46 Psal 88.18 Gen. 39.21 And the Children of Israel favour in the sight of the Aegyptians Exod. 3.21 And the Jewes that were in Babel and other places he gave them favour in the sight of all that led them away Captives Psal 106.46 And it is he that taketh away Friends and removes them far from us Psal 88.18 so that in them out of him there is no safe repose for help Secondly Earthly Friends can but befriend us in some particular troubles and wants some in one kinde some in another none in all which is the Reason that we stand in need of a multitude of Friends nor can all our Earthly Friends afford sufficient help in all our necessities There is some choise mercy that God reserveth for himself immediately as peace of conscience joy in the holy Ghost and the graces of his spirit which however they are bestowed on us in the means yet without the concurrence of divine grace Gen. 30.1 2. they can do nothing Give me Children saith Rachel to Iacob or I dye Am I in God's stead saith Iacob that I should give thee Children So shouldst thou come to thy best Friend on Earth and say Give me Faith Give me Repentance Give Peace of Conscience must not he answer thee as Iacob did his beloved Rachel 2 King 6.26 27. or as the King did to the woman in the siege of Samaria If God do not help how can I Were it in our power to help you to grace there is not one of you that should this day return home without it It is God only that is able to do all for you Ephes 3.20 Thirdly Earthly Friends cannot befriend us in all Places should they be both able and willing to help us yet they cannot be in all places at once here and there too I may be shut up in close prison banished out of the kingdome cast into a Den of Lyons or be where I cannot send unto my Friend But God is such a Friend as is every where where we are on this side the sea 's or beyond them Jer. 23.32 24. Am I a God at hand and not a far off saith the Lord do not I fill heaven and earth Jer. 23.23 24. When Abraham was called out of his own Country Psal 139.7 8. God went with him when Ioseph was in prion God was with him c. He is a Friend in Court City Country David found him in all places in his meditations Psal 139.7.8 And in all places he is ready to supply our wants No Friend like him Fourthly the friendship of our earthly Friends proves many times vain for every man at his best estate is altogether vanity Psal 39.5 Psal 39.5 And their purposes and promises prove no better they fail us in undertaking for us sometimes above abilities or else through heedlesnesse and forgetfulnesse or other weaknesses frustrating their good intentions If not so yet their breath goeth forth they return to the earth and in that very day their thoughts Psal 146.3 4. which they had of helping and doing us good perish with them Therefore put not your trust in Princes saith David nor in any Son of man Psal 146.3 4. And why not there is no help in them and why no help in them their breath goeth forth they Return to the Earth and their very thoughts do perish Object But it seems by this that no mortall man is to be trusted be he never so able or faithfull Resp Here we must distinguish between that trust we put in men and that we put in God Trust in men is that Credit which one puts in another in our mutuall and wordly dealings spoken of Prov. 31.11 This is Civil Trust in God is the Affiance and confidence of our hearts in him Prov. 31.11 relying upon his providence and promise both for the removing of evil Psal 37.3 1 Tim. 6.17 and bestowing of good spoken of Psal 37.3 1 Tim. 6.17 This is Religious There is a Civil trust due to men who are raised up as means under him to succour us and do us good and that is lawful But it must be subservient to that Religious trust which we are to put in God nor can that be put in any Creature without Idolatry and therefore forbidden to be put in man or in any earthly Creature Now let us come to the Application of the point Use What shall we say to those who in the day of their distresse withdraw their hearts and hopes from the Almighty and put their confidence in the Creature some in one some in another but few there are that make the bosome of God their chiefest refuge and fly to him as to their best Friend in the time of trouble To which of the Saints wilt thou turn said Eliphaz to Iob Iob. 5.1 Iob 5.1 Had he put that Question to a Papist he would readily have answered to St. Sithe for my pursse to St. Loy to save mine horse for my teeth to St. Apoline to St. Iob for the Pox to St. Luke to save mine Ox Fox Martyr to St. Anthonie to save my Swine c. They have Saints enough to turn unto As men do please for every disease they have a Saint particularly Such is the grosse Idolatry of the Church of Rome who set up some such to be prayed unto and put confidence in as never had any true being but were meer Phantasies and Imaginations of mens brain And others such as we may conceive without breach of Charity are damned wretches in Hell And for the best of them who were indeed true Saints on earth and now glorious in Heaven it cannot be done to them without infinite wrong offered both to the Father Son and Holy Ghost Call upon me Psal 50.15 John 16.23 Rom. 8.15 saith God in the day of trouble Psal 50.15 not on that Saint nor this Angel Ask my Father in my name saith Christ and he will give you John 16.23 He is the onely Mediator both of Redemption and Intercession between God and us 1 Tim. 2.5 An the Holy Ghost teacheth us to cry Abba Father Bishop King Rom. 8. Should we take saith one the Pen of a ready writer and begin at Genefis and proceed to the end of the Revelation and note all the Prayers and supplications which are many yet not one that is made to any other then the true God Nor shall we find any Commandement Promise or warrantable example for that practice Indeed we read of a damned wretch in Hell who did addresse himself to Abraham Luke 16.24 Father Abraham said he have mercy on me Luke 16. vers 24. but that example will not affoard them one drop of water to coole the tip of their tongues Jer. 17.5 Others fly to mortall men and rest on earthly meanes in the day of their Calamity They make flesh
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
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
the greater If a friend will do thus and thus for his friend and an Earthly Father so and so for his Child then doubt not but God who is both you friend and father and you dearer to him then any friend can be unto his friend or Son to an Earthly Parent will give you audience come when you will and supply your wants be they what they will be for God loves not his friends and his Children lesse then men do theirs but far more abundantly In this Parable of a friend coming to his friend at Mid-night Analysis we have considerable the praeface to it and then the body of it The Praeface in these words and he said unto them Wherein is notifyed first the Person speaking he said He who had before both by doctrine and example taught them to pray Secondly The Persons spoken unto unto them that is those who had before desired him to teach them how to pray and to whom he had prescribed a platform even to them who were his own Disciples The Body of the Parable follows and containeth in it a Propounding â—nd an Applying part The part Pâ—opounding is contained in those words Which of you shall have a Friend c. to verse 9. And therein we have a case Put and Resolved The case is put verse 5.6 7. And there we may take notice both of the manner of proposing it and the matter proposed The manner of proposing it is by way of Interrogation intimating the seriousnesse of the matter and by way of Supposition importing the Rarity of the thing The matter proposed is the case it self which of you shall have a Friend and shall go unto him at Mid-night c. And there we are informed whose case it was and what it was Whose it was it was a friend's case in Generall but the Disciples case in Speciall which of you q. d. it concerns you all What it was we find it to be a case of necessity or want a pittyfull case indeed as will appear if we take notice first of the Indigent or person in want he was such a one as had a friend he was not friendlesse and yet in want secondly his Exigent and that shews us First the thing wanted Bread which is one of the greatest wants that can befall a man Secondly the Course he was enforced to take for the supplying of that his want He goes unto his friend at Mid-night c. Where take notice first of the Addresse he made verse 5 6. Secondly of the Repulse that he received verse 7. In his Addresse observe first to whom he makes it he addresseth himself unto his friend and to no other Secondly in what manner he doth it intimated both in that he did and by that he said First in that he did he goeth to him at Mid-night where his Action he goes he sitts not still under a sense of that his want he sends not a servant to seek out for supply but gets out adoores himself and goes unto his friend And the Amplification from the Circumstance of Time it was at Mid-night when one would think fitter for him to be in bed then out of doores Secondly By that he said Friend lend me three loaves for a friend of mine c. And there we have his suit first Propounded and then Prosecuted It is Proposed and made known in those words Friend lend me three loaves and there the manner and the matter is considerable For the Manner he proposeth it Rhetorically by way of insinuation prefacing it with a loving Compellation friend as if he should have said I hold you for my friend and that Emboldens me at this time to trouble you The Matter lend me three Loaves And there we have the thing desired which was to Lend Lend me he desireth not any thing of gift he would onely borrow and so repay again and then the facility of it covertly used as a motive he desired not to borrow of him gold or silver but three loaves of bread Bread for Quality and three Loaves for Quantity Lend me three Loaves This Request is Prosecuted and Pressed verse 6. For a friend of mine in his journey is come unto me c. And here the Impulsive cause is unfolded of his coming to borrow at such a time of night Necessity compelled him to do it and that partly in respect of his guest and partly of himself In respect of his guest A friend of mine in his journey is come unto me Where observe first the Relation that his guest had unto him he was a friend of his secondly the Manâ—festation of that friendship by the fruit thereof in coming out of his way to visit him In respect of Himself I have nothing to set before him as if he should have said I ought to shew my self friendly to my friend and give him courteous entertainment who comes thus in a friendly way to visit me but alas such is my condition that I have not so much as bread to set before him had I of mine own I would not at this time be troublesome unto thee but want is the cause at present of my putting you to this trouble The Repulse that he received in his suit followeth verse 7. And he from within shall answer and say Trouble me not c. Where observe first by whom his suite is answered He from within shall answer that is the friend he had addressed himself unto Secondly the Answer it self that was given containing in it an Inhibition and Resolution The Inhibition trouble me not now where the thing Inhibited trouble me not i. e. do not vex me nor molest me at this time of night Secondly the Reasons-rendered first the door was shut and so not safe to open it secondly his Children all abed and quiet and not fit that they should be disturbed so unseasonably Secondly His Resolution upon the former grounds and reasons I cannot rise and give thee which was as much as to say I will not thus he concludes â—oundâ—y and resolutely and so we have the case put and stated It is Resolved verse 8. I say unto you Though he will not rise and give him c. where first the Person Resolving I say and Resolved you my Disciples Secondly the Resolution it self though he will not rise and give him c. There we have first a Concession Grant it be so for â—o it may be as before was said he will not presently arise and give Secondly an Assertion yet because of his importunity he will arise and give where first the thing Asserted and Affirmed Secondly the Grounds and Reasons rendered The thing Asserted is he will arise and give him as many as he needeth Where first his Vigilancie he shakes of sloath at last being well awaked and riseth up Secondly his bounty in giving more then was desired He gives not lends not three loaves only but supplyeth his necessity giving him as many as he stands in need of The Grounds
and Reasons are laid down first Negatively secondly Affirmatively Negatively not because he is his frâ—end Albeit that were enough to move him to condisend to his Request Affirmatively because of his importunity that was the prevailing Argument and prevailed more then friendship did The Apodosis or Applying part of the Parable followes And I say unto you Ask and it shall be given you Seek and ye shall finde c. verse 9 -14 therein first a Mandate Secondly the Motive to enforce it In the Mandate or Command we have first a Warrant I say unto you secondly the Duty it self or the work imposed laid down in three severall termes Ask Seek Knock here are three Acts but the Duty is one and the same All is but Prayer The Motive or Argument wherewith it is pressed is taken from a Gratious promise of Audience verse 9 10. And that is Asserted and then Amplified The Assertion is three fold according to the three fold urging of the Duty and enfolded with the Precept Ask and it shall be given unto you Seek and you shall finde Knock and it shall be opened unto you It is Amplified and enlarged verse 10. For every one that asketh receiveth And wherein we may take notice first of the Extent of the Grant it reacheth to every one that asketh and secondly of the Truth of the thing for it is a known case and confirmed by Experience none can deny it And thus you see this Parable is like a goodly spreading tree from the Body whereof proceedeth sundry Armes from them sundry Branches each Branch hath its lesser twiggs and not a Twigg without some fruit growing on it notwithstanding we may not overreach our selves in the gathering as for the out-boughs a little shake shall serve I may touch upon them but not stand on them The Musitian in playing some Lessons upon his Instrument tunes every string albeit some of them be scarse once struck or toucht in playing of the Lesson so in the opening of this Parable divers things for Method's sake are brought into our Division which needs not any large Prosecution we look not on every particular colour in a well drawn Picture but on the whole peice it is enough in opening of a Parable to cast our eye principally upon the generall intention and scope albeit we vievv not exactly every particular Circumstance As vve say of curious Watches so may vve say of curious Observations from Parables Not one of many that goeth true Parables are by reverend Antiquity resembled to that Role Ezek. 2.10 Hier. in cap. 2. Ezek. which Ezekiel saw in a vision spread before him which was written intus à tergo within and without without in the History and within in the Mystery without in verborum foliis within in radice rationis as Ierom elegantly expresseth it the former is like the Golden pot the latter as the Manna that was hid therein Now as those who deal in curious stuffs that are wrought on both sides view the flowers as well in the inside as on the outside of it so in our opening and applying of this Parable we are to take speciall notice of the inside which is the Mysticall Reference and not to fasten our eyes altogether upon the outside the Historicall Relation And so Sense Mysticall By the friend in want that seeks unto his friend understand we every Christian man and woman with whom God hath entred into to Covenant and League of friendship Iohn 15.14 15. By the friend that is sought unto understand we God himself who loves all and would the Salvation of all saith Theophylact. And thus much our Saviour gives us to understand in the Appliing part of this Parable By the Travelling friend that came to visit his friend Amicus enim meus advenit hoc est Angelus qui animam assumit c. Theoph. in Loc. Theophylact understands the Angells of Heaven who rejoyce at the conversion of a sinner Luke 15.10 * Ego quidem amicumvenientem ad me non alium intelligo quam meipsum nemo quippe charitor mihi nemo germanior est Ad me ergo de viaÌ„ venit amicus cum transitoria deserens ad cor redeo c. Bern. Sermo in Rogat de trib pan But Bernards opinion is more approved who by this friend understands man himself or the heart of every man which when it returnes from the Love of sin it comes out of the way wherein it naturally is to visit him And thus it is said of the Prodigall that he came unto himself when he began to think of leaving his feeding Hoggs and Swine and of returning to his Fathers house Luke 15.17 and this is required of transgressors ut ad cor redeant Isai 46.8 that they return to their hearts again for indeed sinners are men without mindes their hearts are lost and when they repent and turn then their hearts come to them again as Nebuchadnezars did to him And so Augustine to the same purpoâ—e Serm. 5. de verb. Dom. Tom. 4. and Serm. 27. Tom. 10. et Quest Evang. Lib. 2. cap. 21. * Theoph. in Loc. Aug. Quest Evang. l. 2. c. 21. Serm. 29. de verb. Dom. Vid. Chemn Harm cap. 107. p. 1993. Qui sunt isti tres panes nisi Mysterii coelestis alimentum Amros in Loc. By the Three loaves which his friend would borrow some Mystically understand Faith in the holy and blessed Trinity as in the Fathers power to strengthen our infirmities In the Son's wisdom to enlighten our understandings And in the operation of the blessed Spirit to enflame our wills Others understand thereby Faith Hope and Charity those three Cardinall virtues or Graces as they call them Bernard understands thereby Truth Charity and Fortitude The first is necessary that understanding what Truth is we may do it The second necessary that we may love God The third necessary for subduing of the flesh But we may herein be over-curious our Saviour seems to allude to the ordinarie custome of friends in entertaining of their Guests who would have sufficient yet not superfluous And hereby would give us to understand that our desires must be limited within the bounds of Piety Equity and Conveniencie both for soul and body other Mystery I conceive none to be therein save the nourishment of our souls with spirituall and diâ—ine graces †Mediam noctem quidem inquit esse extremum vitae c. Theophyl in Loc. Nox 〈◊〉 denotare potest tempus necessitatis Chem. Harm c. 107. p. 1â—91 By Mid-night the time mentioned of the friends coming to borrow some understand the end of a mans life when a man hastens to God and hopes to receive good from him Others the time of necessity temptation and tryall and that is a time wherein we usually seek to God and fly to him for help Isa 26. with my soul have I desired thee in the night that is saith Chemnitius in the time of my necessity and tribulation
Gen. 14.14 Nor did Ioshua nor David Hester nor Cornelius want Servants Albeit they did carefully see that their Servants were Religious Doubt not then but if you your selves be good you shall meet with some Servants that are good Obj. 3 Times were better then than now and more good Servants might be had Rather Masters Parents and Governours were better then Resp than now they used more meanes to bring Servants unto good then now they do and God accordingly blessed their endeavors Walke you in the same path that they did and then complaine if you have cause see if you have not as good Children and Servants as they had Teach them pray for them regard them reward them and you shall have such as will think it a happinesse to live under your Roofes I conclude this Use with a speech of Austine Notwithstanding my deare Friends saith he Aug. in Psal 50. pag. 596. in so great a difference of manners and such abominable corruptions governe your houses governe your Children govern your Families As it behoves us to speak to you in the Church so it pertaines to you to do in your houses which is likewise or ought to be the house of God that you may be able to give a good account to God of those who are under you Use 3 I have a word or two for all inferiours and such as live under Government before I dismisse the point Are your Governours bound to instruct and teach you then questionlesse you must be content to be instructed and taught by them in the wayes of pietie and submitt unto their Government For three things saith the wise man Agur the Earth is mooved Pro. 30.31 and for the fourth it cannot sustaine it self and the first of the four is when a Servant will reigne Prov. 30.21 that is when a Servant despiseth his Masters Government and followeth his own wayes This disquiets the whole Earth Family Town Citty Country all are disquieted thereby especially if you refuse to be tractable and submit to them that have the oversight of you in the wayes of Religion And yet such a licentious liberty do many Servants affect that to choose they will live in such Families wherein all things are lawfull except godlinesse Of all Masters they care not for living with these Religious Masters who if they call on them to hear the word resort to Gods houser or to be Catechized or conferred with about what they have heard then with the Prodigal Luke 15. in the Gospel they will up and be gone and chuse rather to live where they may feed with swine and eate husks then to live in such a house where is bread enough But remember you that Exhortation Prov. 1.8 9. Prov. 8 9. my Sonne hear the instruction of thy Father and forsake not the law of thy Mother for they shall be an ornament of Grace unto thy head and chains about thy neck It was Davids prayer in the behalfe of the prosperitie of the Israelites that their Sonns and Daughters might be as corner stones pollished after the similitude of a Pallace Psal 144.12 upon which the structure of a faire and lasting pile might be raised What building so glorious as the house of God Whilst thou art in thy naturall estate thou art a rough and unpollished stone no way fit to be laid in Gods Temple be content then to be hewen and squared by Doctrine and Discipline under a Religious Government that you may be able to say I am one of the living stones that help to the making up of the Church in this house And so Parents Masters Servants Children keeping house together in the feare of God shall hereafter keep house together 2 Cor. 5. in a house not made with hands but eternall in the Heavens which is our greatest happinesse Psal 144.15 Text. Which of you shall have a Friend and shall go unto him at Midnight and say unto him Friend lend me three Loaves c. I have been somewhat prolix in the prosecuting of this point if it be a fault bear with it the necessitie and usefulnesse of the point may excuse me I passe from the Praeface or Introduction and come to the Narration Two parts we have considerable in this Parable as you have heard the Part propounded from verse 5-9 and the Part applying from verse 9-14 In the propounding part we have a Case put 2ly Resolved As it is Put we will take notice both of the Manner and Matter of it The Manner of proposing which is first by way of Interrogation 2ly by way of Supposition First of the Interrogation which of you It is ordinary in Scripture Obs Math. 6.25.26 27 30. this way to Minister instruction unto us Christ did it frequently as we find in that excellent Sermon of his preached upon the Mount Math. 6.25.26.27.30 Why and why do you so So else where as Math. 16.13.15 Ipse Christus Catechista saith one Christs preaching seems to be a Catechizing when he was but twelve yeares old Canis we reade that he was in the Temple sitting among the Doctors Luke 2.45 Ejusdem scientiae est scire quid interroges quidve â—espondeas Orig. audiens interrogans both hearing and asking questions Luke 2.45 He heard what they would say and he moved questions to heare what they could It is a testimony of as much knowledg to aske a pertinent question as to give a pertinent Answer But so it is and it is to be much wondered at that it should be so that this way and forme of teaching and instructing others is grown quite out of Credit with us we love not to propound questions to others about Religious matters nor do we like to be questioned about them Let one come unto us in the meekest and most respective manner and propound a question concerning some fundamentall point of Christian Religion we are ready to answer with another crosse one as the Hebrew did Moses Exod. 2. Who made thee a Iudge or a man in Authoritie to examine me Questions are suspected for Examinations and men are affraid lest they should have some secret pickt which they would not have discovered Penitent Citizen on Luke 7.40 This ought not to be the Rule is Be ready to give a Reason of your Faith to him that asketh But of this point more hath been said in another Parable I therefore passe it briefly The use of Interrogations is either to informe the judgment as Gen. 3.9 Revel 7.13 Or to presse some matter of weight upon the Conscience as Deut. 10 1â— Isa 5.3 Mich. 6. Any thing propounded unto us after an Interrogatory way carrieth with it greater force and Emphasis It stirrs up the hearer not onely to Attention but to a due Consideration of the matter as if he were presently to passe censure and put in his Answer Now in that our Saviour propounds this Parable after such a forme and manner it
their plenty in excessive drinking Experience verifies this in most places and Parishes and I doubt not but you can produce Instances more then enough If you would keep your Town from beggery have a care to suppresse this sin what may be The onely way to destroy some Vermine is to shave off the hair and to destroy noysome foules is to destroy their nests So the way to suppresse Drunkennesse is to put down their harbours where the dissolute wretch sits securely and buyes beggery at a deare rate the Wife and Children being at home wanting bread whilst he spends all his substance his whole daye 's earnings lavishly in drink The provident care of our Governours hath made good lawes for the restraining of this vice and few of our Ale house-keepers but are bound to suffer no drunkennesse in their houses yet they must acknowledge if it were not for their old Guest drunkennesse they might shut up their doores and should not be able to pay their Rent These Drunkards are as those Crowned Locusts mentioned Nahum 3.17 and they have great Grashoppers for their Captains Nah. 3.17 which Camp in the hedges in cold day yet may not Officers forbear to beat these hedges If Officers be mild and the Drunkard merry little Reformation in our Townes may be expected of this vice Thirdly I delnesse is another meanes to bring a man to the want of bread Prov. 20.4 The sluggard will not plough by reason of the cold therefore shall be begg in Havest and have nothing By plowing Prov. 20.4 the workes of a mans calling is to be understood that calling being put for the rest of his labours and by Winter understand all seasons that seem hard or troublesome to him that would be at ease and eat the bread of Idlenesse Such a one in Harvest shall reap the fruit of his sloathfulnesse as others do of their Labour theirs shall be plenty his misery and want When others fill their bosomes binding up their sheaves he shall beg for gleanings and be denyed Psal 126. P.ov. 6.9 10 11. Prov. 6.9 10 11. want shall come on such like an armed man there shall be no resisting of it These are but as Canker wormes in the places where they inhabit every green thing they spoil and then fly away Nahum 3.16 leaving their charge to the Parish Nah. 3.16 Fourthly Prodigality and wastfulnesse is another devourer and brings their want upon men Prov. 18.9 He is Brother to the slouthfull Both give Beggary for their Armes Prov. 18.9 Dr. Jerm in loc onely this is the difference The Prodigall runs to beggary and the idle and sloathfull person sits still till it comes to him We have an example in that prodigall Luke 15.11 He was a waster of his Portion of Goods that his Father gave him Luke 15.13 and that brought him as you may read afterwards to the Hogs-trough It is ill trade that Prodigality drives wasters will be wanters such Prodigalls may be resembled to the Catterpillar for albeit they have but one hand to receive yet they have many feet which carry them to all excesse of Ryot they run with them with all the might they have and like an hour-glasse turned up they never leave running till all be out All these both in Publique and in Private take the way to inflict barrenness upon a Land and bring the want of bread both on themselves and others which is so great a Judgement Use 3 If the want of Bread be so great a want as you have heard it is then what cause have we to magnifie Gods goodnesse towards this Land and Nation who hath not punished us with this sore judgment of Dearth and Famine as our sins deserve but on the other side blessed us with such plenty of corn and grain thar our Garners are now full affording all manner of store Psal 144.13.15 Psal 144.13 which is one of those blessings that make a Nation happy verse 15. That we may the better feel this mercy Anne Dom. 1653. which we now enjoy and apprehend the sweetnesse of it and be stirred up to true thankfulnesse for it let us cast our eye a little upon the face of Famine and then reflect home upon our selves taking notice of our own deserts that so God may be the better glorified for his mercy towards us Famine Revel 6.5 6. is the Rider that sits upon the Black horse mentioned Revel 6.5 6. with a paire of Ballances in his hand crying a measure of wheate for a penny and three measures of Barley for a penny The Ballances shew that bread should be delivered out by measure as is threatned Deut. 26. Ezek. 4.6 And that men should be stinted in their allowance The Measure there spoken of was a pint and a quarter say some a quart say others But so much onely as was allowed a servant for his maintenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally agreed upon The Penny was the labourers hire for a day as we read Math. 20.9 The old Roman penny being as much as twelve pence sterling as some think Now it must go very hardwith a man when having a wife and Children to sustain the wages of the day's work would do no more then buy bread for himself alone This want and scarcity is a waiter in ordinary upon War The Black horse followes the Red at the very heels and is a soarer judgement than the sword Lament 4.9 as the Prophet Ieremiah telleth us Lament 4.9 The direfull and sad effects of Famine and want of bread being considered will further discover unto us the gasâ—â—nesse and horrour of it Read Deut. 28.53 -58. Thou shalt eat the fruit of thy own Body This is a Monster Deut. 28.53 -58. that turns men into Canibals and causeth theâ—â— unnaturally to devour humane flesh At Turwâ—n in France the Famine was so great that mans flesh was sold for tood and pone pretium humanae carni was openly proclaimed at Rome Alsted Chron. p. 300. in the Reign of Honorius the Emperour Nay it will not only constrain men to eat mans flesh but their own flesh too Isay 9.20 Isay 9.20 every man shall eat the flesh of his arme This hath bâ—n off observed of such as have bin hanged alive in Chaines And what else are Children but devided pieces of a mans self parts cut off from the substance of their Pâ—â—enâ—s Thou shall eat the flesh of thy Sons and the flesh of thy Daughters which God hath given thee Famine will enforce thee to neglect natural affection otherwise invincible Deut. 28 verse 54.55 his eye shall be evill c. that is he shall grudge to part with a bit to any an â—enâ—ie those that eat Deut. 28.54 55. As when Athens was besieged by Demetrius the famine was so great that the Father and the Son tought with bloody swords for a mouse that fell down dead from the top of an house Or else so
Prayer and in that Rule he hath taught us to say Our Father had he been willing that his Rule should have been declined to the Saints he would have taught us to say Frater noster qui es in coelis and not only Pater noster to pray to our Bretheren which are there and not to our Father only that is in Heaven Besides many of the Saints that they direct us to we know not where to find Whither shall we goe to their St. George when we are to fight for Victory Where shall we find their Petronilla when the Ague is upon our backs or their Saint Apollonica when we have the Tooth-ach What know we whether these be in Heaven or no Many of their Saints are so far from heating in Heaven that they are not there For may not the Pope err in matter of fact and so Canonize a Traytor for a Saint And many of their Saints are so farr from being there in Heaven that they were never here on Earth So farr from being Saints as that they were never men but are either fabulous illusions or at least but symbolicall and Allegoricall allusions Our adversaryes can say no other They do not hold that all their Legends were really Historically true but confesse that many of them are but symbolicall inventions to figure out not what was truly done before but what we should endeavour to do now Sure we are that our God is a God of Lâ—fe and Being And we know where he is and no man knowes where he is not he can heare at all times and is ready to heare and help and therefore being a Friend and a Friend within to him should we resort And as these are to be reproved who trust in Friends whose breath is not in their Nostrills nor ever was so others amongst our selves who put their trust in other Friends whose breath is in their Nostrills as the Prophet speaks Isay 2. ult for wherein are they to be esteemed But of these more hath been said before Use 2 Needs must this be a great ground of encouragement unto us to flye to God by humble Prayer in all our troubles seeing we come in comming unto him to a Friend within one that is within call and both ready and able to help us And this hath been a great encouragement to the Godly from time to time to come unto him by Prayer Mich. 7.7 Psal 65.2 86.7 6.9 Psal 41.1 Mich. 7.7 Psal 65.2 86.7 Psal 6.9 And a great encouragement it is to them to hold out and persevere in Prayer Psal 40.1 Baals Priests could not alwayes find Ball at home our God is never abroad he is in Heaven there we shall find him Whilst we know a Friend is within that we are desirous to speak withall we continue knocking That we may do thus First See in God a fullnesse of those things that thou beggest of him by Prayer Consider of him as of one who is able to give being to his promises see an Alsufficiency in him one in whom there is a fullness of all those things thou cravest at his hands He that cometh to God may not waver in respect of Gods sufficiency Jam. 1.5 We seek things more earnestly James 1.5 and confidently when we know they are there where we look for them This is the foundation the Basis upon which our Saviour erects that Prayer which he hath recommended to us Our Father which art in Heaven see him to be a God in Heaven and thou wilt pursue chearfully all other Petitions As for daily Bread forgivenesse of Sinnes deliverance from Temptations For Kingdome Power Glory is his Thus the Apostle Paul still sets God before him as having that in him for which he prayeth Speaking of Peace he prayes The God of Peace sanctifie you throughoâ—t 1 Thes 5.23 so Acts 4.24 The Church praying for courage and bolâ—nesse 1 Thes 5.23 Acts 4.24 set God before them as the God of Power who hath made both Heaven and Earth and Sea c. Thus if thou desirest pardon of Sin Psal 86.5.15 Psal 130.7 2 Cor. 1.3 consider of God as a God with whom there is plenty of Redemption and Forgivenesse Desirest thou ease in any misery or griefe Consider of God as a Father of Mercy and Consolation c This will strengthen Faith and enflame Affection It diâ—covers to me the Key within the dore assures me that he is within whom I should speak withall one able to helpe But of this before _____ Secondly If thou would'st see God within see a Promise from God of those things thou beggest ground thy Prayers upon that Promise set that before thine eyes and ground thy confidence upon it Gen. 32.9.12 2 Sam. 7.25 1 King 8.25 Psal 119.147 143.1 Gen. 32.9.12 2 Sam. 7.25 1 King 8.25 Psal 119.147 143.1 These promises are as Gods Staffe and Sâ—gnet When we see a Friends Staffe or Cloake lye upon the Table through a Window it tells us he is not farr off and encourageth us to knock and waite Therefore Acquaint thy self with the promises that God hath made unto thee both for things of this Life and of a better Consiâ—er how farr they reach upon what conditions they are made and understand them right So shalt thou see God to be a God within ready and willing to heare Thirdy and lastly If thou would'st see God within look upon him through the dore John 10.7 Rom. 11.36 1 Tim. 2.5 I am the dore saith Christ in him and through him look up to God He is the Mediator or the meane betwixt God and us through him we must looke unto God and through that meane he lookes upon us In his name we must aske if we obteyne John 16.23 14.14 Aug. med c. 5. John 16.23 14.14 For what saith St. Austine can be more pleasing to a Father then to use the mediation of his Son The whole frame of our Prayers should be like the beating out of a piece of Gold but the last clause is like the Impression of the stampe Now no silver is currant that hath not Caesars impression nor any Prayer acceptable that hath not the stampe of Christ the Image of the Father The ascending of the Throne of Solomon was by six stayres or steps and at the end of every step or stayre 1 King 10.72 was engraven a Lyon We ascend to the Throne of God by those six Petitions of that Prayer which the Son of God hath composed as a platform for us to the end of each of which Petitions must be annexed a Lyon even the Lyon of the Tribe of Judah Revel 5.5 who by his mediation must procure us both audience and favour The Sun enlightens the Cloud when the Cloud is directly opposite to the Sun as we see in the Rainbow albeit the Cloud is obscure and darke yet in it is seen divers faire colours but this is never but when the face
and in the applicatory part of this Parable seek and you shall find knock and it shall be opened Resp This is to be understood with a double limitation omnis qui petit recta rectè every one that asketh right things and rightly Secondly Omnis in quo non est legitimum impedimentum quo se indignum facit every one in whom there is not a lawfull impediment by which he maketh himself unworthy of receiving of which more hereafter in its due place wherefore that clause of Moses may not be left out Jansenin Concord Evang. e. 38. If thou turne to the Lord thy God and be obedient to his voyce if thou seek him with all thy heart and withall thy soul God is truly sought when he is sought in truth of heart and that is no where to be found but in a converted person Now it is just with God to deny them repentance who have contemned the meanes which should bring them to Repentance Pro. 1.30 Ezek. 24.13 Pro. 1.30 Ezek. 24.13 Revel 22.1.22 Revel 2.21 22. Secondly Albeit the hand of Eaith and true Repentance be never unsuccessefull in respect of the Salvation of the soul yet in respect of Temporall blessings it may be without successe Deut. 3.26 27. see Deut. 3.26 27. No doubt but Moses had repented him of his Sin in that he glorifyed not God at the waters of strife yet he obteyned not what he sought for at the hands of God to enter into Canaan the like in David 2 Sam. 12.14 2 Sam. 12.14 Thirdly if the Master of the house or Friend spoken of in my Text shall open the Dore unto thee upon thy knocking after it is shut yet Audience will not be so easily obtained as when it stands open there must be bouncing as well as begging more prayers longer waitings c. Nor is such comming so acceptable to him as earlier comming wherefore stay not till the Dore is shut if thou beest wise thou wilt find a difficulty in that albeit thy suite happen to be granted in the end It is observeable that albeit Scripture speaks of an acceptable yeare of the Lord Isay 61.1 as if the Dore stood open all the yeare yet that we may not trust to that it is reduced to a narrower compasse of time Psal 95.8 Heb. 3.7 8 To day if you will heare Psal 95.8 Heb. 3.7 8. Luke 12.12 2 Cor. 6.2 c. to a narrower then that to an houre Luke 12.12 and to a narrower then to an houre to a very minute the very Now. 2 Cor. 6.2 Therefore make use of it And so much of the first discouragement or difficulty A second followes Text. My Children are with me in Bed As if he should say Jam pueri quiescunt non est dignum ut propter te in jurium patiantury Aug. de Temp. Tom. 10. Ser. 171. my Children are at rest in Bed with me and it is not fit that I should disquiet them to pleasure thee should I now arise I should disturb them break their sleep wherefore trouble me not at this time Observe The tender affection that Parents beare unto their Children might in the first place be taken notice of They lay them in their Bed you see yea in their Bosome as Ruth 4.16 and that not only whilst they are alive but when they are dead as we read Ruth 4.16 1 King 17.19 1 King 17.19 But of this Parently affection I shall speak more fully hereafter on verse 11. That I now shall commend unto you from hence is this Doct. Naturall Affection of Parents toward Children proves many times a great let and hinderance in the discharge of Christian Dutyes Jacob discovered too much fondnesse this way whilst for the present he seemed more willing that himself and whole Family should perish then to suffer Benjamin to go with his Brethren to buy Corne Gen. 42.38 43 3-11 Gen. 42.38 and 43 3.-11 Davids inordinate affection towards Absalâ—m discovered by his immoderate mourning for him had well nigh marr'd all as you read 2 Sam. 19 2.-9 2 Sam. 19. 2-9 And what other excuse did Ruths Kinsman make that he did not take her to Wife as God required he should do but this Ruth 4.6 Lavater in loc he should then marr his own Inheritance Ruth 4.6 that is say some by prejudicing those Children which he had before if in case he should Marry Ruth and have any Children by her the strength of a worldlings excuse lyes in his Children and Charge and hence it is that our Saviour requires all that would be his Disciples to deny themselves in respect of Naturall Affection to Father Math. 10.37 Luke 14.26 Mother Sons Daughters c Math. 10.37 Luke 14.26 Reas The Reason of this is for that our Judgement is exceedingly blinded corrupted by our Affections they often lead the understanding captive they over-rule and over perswarde the Judgment and make it servilely to yeild to their desires they bear great sway and command in the Soul like Rehoboams beardlesse boyes they will order all Look as fumes arising from a corrupt stomack darken and dimm the bodily eyes so naturally the understanding besides its own inherent blindnesse is so corrupted with partiall affection as that it neglecteth all due examination and disquisition and unadvisedly judgeth that good which is pleasing to sensuall appetite and carnall Affection And so being led and swayed by Affection it is carryed out of the way as a foolish Waggoner by his unruly horses Thus Adam was deceived as the Apostle shewes 1 Tim. 2.14 1 Tim. 2.14 that is not so much by his judgement though by that also as by his Affection to his Wife which blinded his Judgement And who sees not how our Affections to our Wives Children and Kindred do many times so dazle our eyes that we maintaine wrong and error as Barnabas seemed to have done against St. Paul in his stiffe standing out against him in the cases of Mark Acts 15.39 Now Mark was Barnabasses Kinsman as appears Acts 15.39 Colos 4.10 Colos 4.10 Let us then be wary how we let loose the Raines to our Affections which like wilde and unruly horses are ready to draw the Chariot of the Soul out of the way unlesse with the bridle of grace and heavenly wisdom they be restrained and kept in Man is a Coach Vnderstanding the Coach-man Affections the Horses Conscience the Carriage if the Coach-man want will or skill or drive heedfully or puts the raines into the hands of Affection if he knowes not his stops and sideings the Affections will prove resty and either kill or bruise the Conscience The Stoicks knowing the unrulynesse of the Affections commend vacuity of them as a point of chiefe wisdome They say to their Affections as Abimelech saith to Isaac get you out from amongst us for you are too strong for us Gen. 26.16 Gen. 26.16 Because they found them too strong for
Pastors in former Times Austin Aug de gest almost thirty Bishops besides himself out of modesty and humility agreed either to admit Partners into their Sees or else pro Christi unitate Episcopatum deponere for the Unity of the Church to lay down their Bishop-like Authority Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be his members and are we affraid to come down from our Sees to prevent division in Christs members Our lives should not be deare unto us so as we may fulfill our course with joy Acts 20.24 Acts 20.24 Concerning peace let us say as faithfull Mephibosheth did to David concerning his returne to his own house Let him i. e. Ziba 2 King 19.30 take all so long as my Lord the King is returned in peace Fourthly Rom. 12.10 Phil. 2.2 1 Pet. 3.8 Ephes 4.2 1 Cor. 13.4 Love and Charity is another way of Peace Rom. 12.10 1 Pet. 3.8 Ephes 4.2 that will cause us both to beare and forbeare It suffers long it is kind not easily provoked c 1 Cor. 13.4 It will not give offence carelesly nor take it causlesly If there be difference in judgment yet there may be no distance in Affection Still we should Love as Bretheren as did Paul and Peter Hierom and Austin This will keep us from judging and censuring those who dissent from us as Antichristian prophane Oh that we could tread in this path but iniquity abounds and love is grown cold Thus you have heard of the paths of peace and of that which makes for Peace which must be followed The third and last thing that must be done for procuring Rest to the Church Psal 122.6 Psal 51.18 53.6 Rom. 15.5 2 Thes 3.16 is Prayer Psal 122.6 Thus David frequently Psal 51.18 and 53.6 Psal 102.13 So Isay 62.7 Jer. 29.7 In all your Prayers let the Church of God find a Roome And thus you have heard what is to be done by us for procuring the Churches peace I have now only a word or two by way of Motive to say unto you I would faine set an edge upon what hath been delivered and quicken you to the Duty in seeking after the Rest of Gods Church And for this end Consider First you have a Call to do it and that may encourage you 1 Cor. 7.15 Colos 3.15 Heb. 13.10 1 Cor. 14.3 Isay 9.6 Ephes 6. 1 Cor. 7.15 Colos 3.15 If you look to Particulars you have the God of Peace for your Father The Prince of Peace for your Governour your Law is a Gospel of Peace your Titles Titles of Peace Sons of Peace you are Doves and Sheep not Doggs nor Swine No one duty more pressed nor called oftner upon then this of Peace Peace hold your Peace hath the Parents of our bodyes often said Now then let me use the Apostles words If there be any Consolation in Christ c if there be any such thing as the comfort of Love or the fellowship of the spirit fulfill you my joy yea your Fathers joy your Mothers joy your Bretherens joy that you be like minded c. Secondly Consider the good that followes upon the Churches Peace Behold how good and pleasant a thing it is Psal 133.1 Pax optima rerum It is good beyond expression Psal 133.1 every way good Behold it First in Reference to God so it is good It makes us fitter to praise him and do him service with greater comfort and encouragement as we see Rom. 14.5 Rom. 15.5 Now the God of Patience and Consolation grant you to be like-minded c. why to what end that you may with one mind and one mouth glorifie God even the Father c. Secondly it is Good in Reference to Christ the Head whose comming was to establish peace on earth as appeares by the Angells Luke 2.14 So Ephes 2.13 14. Colos 1.20 Rom. 5.10 Luke 2.14 Ephes 2.13 14. Colos 1.20 Rom. 5.10 John 14.21.23 Now whilst there is discord c the work that Christ came to do is undone hence is that of our Saviour in his Prayer John 17.21.23 Holy Father keep through thine own name those that thou hast given me that they may be one as we are that the world may beleeve that thou hast sent me that is that the world may be convinced of the efficacy of my comming seeing the Concord Vnity and good Agreement amongst the members of the Church Thirdly it is good in Reference to the Church for as it is in the naturall body not only the beauty but the strength and safety of the whole consists in the Union of the parts so is it in the Body Mysticall which like a tight ship makes head against the waves and whilst her sides hold and her planks lye close she worketh it out bravely in a storme but when they are disjoynted shipwrack followes Agree amongst your selves said Severus to his Soldiers and feare nothing Fourthly it is good in reference to our selves as being an evidence of our being in the Body and true members of the Church Isay 11.6 John 17.11 22. Jer. 29.7 Psal 122.6 Psal 34.12 13. 1 Pet. 3.10 Isay 11.6 John 17.11.22 And for outward Blessings our Peace depends on the Churches peace Jer. 29.7 Psal 122.6 There is plenty and prosperity attends the Churches peace never look to see good dayes till you see the Church enjoy her Rest Psal 34.12 13. 1 Pet. 3.10 Wherefore for Gods sake for Christ's sake for the Churches sake for your own sakes labour and endeavour after the peace of the Church Fifthly It is good in respect of those without for peace in the Church is as an Adamant it drawes men into it This was a prevailing Argument with the Sichemites to enterteyne Jacob The men are peaceable Gen. 34.11 said Sichem Gen. 34.11 So it drawes others to a Love of true Religion Thirdly if this prevaile not then consider the ill effects of her trouble and disquiet for hereby the Church comes to be scandalized One of the maine scandalls that the Jewes take against Christians is their dissentions in Religion And the Turke could say that he should sooner see all his fingers to be of one length then Christian Princes to be of one mind And Camerarius tells us of one Philip. Camer in oper suâ—c c. 30. who somtimes had been a Christian and a School-Master but afterwards he turned Turke and being sent Embassador to Steven the King of Poland did professe freely and openly that he was moved to renounce Christ by the discords and jarrings that he found amongst Christians in point of their Religion And one of the chiefest objections of the Papists against the reformed Churches at this day is our dissentions amongst our selves evident signes say they of an Hereticall Spirit Nay among our selves Religion suffers by our discords men of prophane mindes think Religion but a fancy or a phrensie as 1 Cor. 14.23 1
comest by them thou hast riches honour high place good name Wife Children House Land c but how cam'st thou by these things Unlesse that Prayer had a hand yea a chief hand in getting of them the purchase hath a flaw in it Conversion it self is not had without praying albeit it be Christs Prayers that obteynes that and not ours Use 3 Wherefore be warned not to be tongue-tyed Look as in bodily diseases we count him desperate past hope that is speechlesse So is it in Spirituall when God meanes to bestow his graces and gifts on us then he stirrs up in us desires after grace dealing with us therein as we do with our Children he shews us pleasing things that we may cry for them and have them He lookes that we should say I pray Father give it me before he gives it His eyes are so upon his that his eares are exercised with their cryes Psal 34.15 Psal 34.15 the noyse thereof must open his eyes which otherwise are shut All the world is but a dead body till God act it and all lye dead till God be acted by Prayer None of Gods Ordinances the word the Sacraments have Life in them till Prayer quickens them All the comforts in the Creature sleep till we extract comfort out of them with this Limbeck If then Gods eyes be shut his hands shut all shut thou may'st conclude it is because thy mouth is shut and heart shut for as God will not give unlesse we aske so neither can we we aske as we ought and God not give which is the second Observation from this branch of the Promise It shall be given you He doth not say perhaps as Simon Peter said to Simon Magus or it may be given you Acts 8.22 but it shall be doubt it not So then Doct. There is no denyall upon true and fervent Prayer The Lord is night to all that call upon him saith the Psalmist and he will fulfill the desires of such as feare him Psal 145.18 19. Psal 145.18 19. He heares the desire of the humble he prepares their heart and causeth his eare to heare as we have it Psal 10.17 And else where he telleth us that the eyes of the Lord are upon the Righteous Psal 10.17 and his eares are open unto their cryes Psal 34.15 or in their Prayers as some read intimating his readinesse Psal 34.15 Aures ejus in precibus eorum Isay 65.24 to heare and grant what we desire of him according to that of the Prophet Isay 65.24 before they call I will answer and whilst they are yet speaking I will hear signifying thereby as some others would that though our Prayers are so weak that they cannot pierce the Clouds Dr. Playfer and much less enter into the eares of the Lord of Hoasts yet that he will bow down and incline his eares unto our Prayers as he did to Josuahs whose Prayers went up to the Sun and no farther as it seemes by that speech Sun stand thou still upon Gibeon and thou Moon in the valley of Ajalon Jsou 10.12 Jos 10.12 yet the eares of the Lord were in his Prayers so that there was no day like that before it or after it wherein the Lord hearkened unto the voyce of a man verse 14. verse 14. Our Saviour confirms this truth with an earnest asseveration Verily Verily whatsoever you shall aske the Father in my Name he will give it yu John 16.23 1. John 5.14 15. John 16.23 And of this the faithfull have been confident 1 John 5 14 15. This is the Confidence that we have in him that if we aske any thing according to his Will he heareth us if we know that he heareth us in whatsoever we aske we know that we have the Petitions that we desire of him Jam. 1.5 5.14 15. Jam. 1.5 5.14.15 I might here as a reall demonstration of this Point produce many hundred instances of Gods hearing the Prayers of his Servants in all ages of the world but I shall not insist thereon Something hath been before said of this Argument somthing more shall be said afterwards I shall give you the Reasons Reas God cannot forget his own Name Psal 65.2 He is styled a God that heareth Prayers Psal 65.2 Nor can he deny himself If he should deny the Prayers of the faithfull he should deny himself for it is his Spirit that prayeth in them Rom. 8.26 Rom. 8.26 besides he hath made himself a debtor to us by promise that if we call on him he will heare us Psal 50.15 91.15 Psal 50.15 91.15 And can we think that God hath no care to pay his debts will he after the fashion of the world dye in our debts think you Secondly Christ intercedes for such unto his Father as Paul did for Onesimus to Philemon Philem. verse 10.12 I beseech thee for this my Son whom I have begotten in my bonds c So I beseech thee for this poor soul whom I have begotten in my blood thou therefore receive him receive his prayer grant him his request that is mine own bowells Now Christ was ever heard in whatsoever he asked besides he perfumes their Prayers with the merits of his own pretious passion so that they ascend into Gods presence and cannot but find acceptance Revel 8.3 John 11.41 Revel 8.3 John 11.41 Thirdly and lastly add to this that which our Saviour tells his Disciples John 16.26 27. The Father himself loveth you John 16.26 27. because you have loved me and thereupon assures them that they shall aske nothing of the Father in his name but it shall be granted them The Godly are his favourites and have his eare and from specialty of favour it is uthat God heareth Prayers Psal 119.149 Psal 119.149 Use What greater encouragement would you desire to stir you up to be abundant in Prayer then assurance of Audience and answer Hope to speed is a spurr to Suitors here is more then Hope Assurance Esther had great encouragement from Ahashuerosh Esth 5.2 3. when he said unto her What is thy Petition and it shall be given thee Aske of me my Mother said Solomon to Queen Bathsheba I will not say thee nay 1 King 2.20 Prayer is our Bathsheba 1 King 2.20 and God saith thus unto it Aske and I will not deny thee It is but aske and have what can you desire more King Stephen said of the Bishop of Salisbury that he should be weary of craving Dan. Chron. p. 75. ere he would be weary of giving It is thus between God and us we are sooner weary of asking then God is of bestowing blessings on us He is worthily miserable that will not make himself happy by Asking Prayer is a Key we may by help op it take out of Gods treasure plentifull mercy both for our selves and ours Now let me aske you what lack you what is' t you want