are here exercised and tryed Revel 13.10 so God dealt with Job proved his Integrity against Sathan's accusations And the graces of his spirit are hereby encreased in us When it ceased to be with Sarah after the manner of other women then Isaac was conceived so when it ceaseth to be with the Godly after the manner of the world's favourites then holy thoughts and godly desires are begotten and conceived in them Fourthly his mercies are hereby sweetened and better relish with us Hunger is the best sawce Sicknesse makes Health more gratefull paine Pleasure more delightfull Affliction and misery Prosperity and happinesse more desireable and Want the worth of a blessing more sensible When Darius in his flight from Alexander had drank puddle water polluted with dead Carkasses he professed that he had never in all his life drunk any thing more pleasing the Reason might be for that he alwayes before that used to drink ere he was a thirst Gods blessings seldome appeare to us in their full beautie till they have turned their backs upon us and are going or gone from us Is it not so at this day A Probatum est upon the head of this truth you may putt Fifthly By this meanes we come to be weaned from the world and long for home we are taught hereby not to seek for true felicity upon earth but to seek for that above Till Naomi was left of her husband and her two Sonnes were dead Ruth 1.6 there is no speech of her returning from Moab to her own Countrey And before the Prodigall was in want he thinks not of going home to his Father's house Were the world better to us our hearts would cleave faster to it Luk. 15.17.18 it is the worlds venison that causeth us to lose our Fathers blessing And thus you see how God in dispensing of these outward things hath reference to the good and wellfare of his people Thirdly and lastly It is not without Reference to his own glory God will have his Wisdome seen in suiting every one with an estate answerable to his station In the Body there are many members and every member hath its proper use and function There is a Foot as well as a hand and head 1 Cor. 12. and for the Foot a shoe of leather is as fitt as for the Head a hat of Bever So in Gods house he suits men and gives wages according to their parts and abilities And as his Wisdom is herein seen so hereby is his Power known in disposing all things according to his own will not our pleasure Deut. 8.17.18 And likewise in the preserving of his Servants by weak meanes Deut. 8.17.18 Or from so mean a condition in advancing of them to great promotion Deut. 8.3 Herodotus tells us Herodot l. 3. that Polycrates the Tyrant very much exercised Roberie and Pyracie both by Sea and Land and his custome was to spoile his Friends as much as his Enemies and this was the Reason which he gave that when he should afterwards understand that his Friend was robbed of any thing he might gratifie that Friend more in restoring that which was lost then if he had taken nothing from him The practise was badd but the Reason saith one hath witt and meaning and he applies it thus God knowes Bishop Abbot on John 10. Lect. that when himselfe taketh from us such things as are not ours for we are but his disposers and Tennants at will unto him he maketh us so much the more embrace his mercy who sends Grace in wretchednesse and comfort in extremitie Thus you have here the Reasons Now before we apply the point let us Answer some objections Obj. 1 That which we read in Psal 34.10 may be objected against what hath been delivered Psal 34.10 Psal 84.11 The Lyons shall lack and suffer hunger but they that seek the Lord shall want no good thing and Psal 84.11 No good thing will he with hold from those that walke uprightly Resp To this we Answer First in Generall These promises of temporall things are not absolutely made but with reservation of the Crosse and with this limitation so farr as may make for Gods glory and his Childrens good Secondly more particularly the promise is not simply that such as feare him shall never be in necessitie and want but that they shall not want any thing that is good Now albeit wealth and riches and the outward comforts of this life are Gods good blessings in themselves yet are they not absolutely good so as to make them good that have them But they are of an indifferent nature and mutably good or bad as they are used Good they are to the good evill to them that abuse them Albeit then they are good in themselves yet God sees they would not be so to thee Thy weak braines cannot bear such strong liquor Did God see that it were good for thee to have them thou shouldst not be without them but he knows it is better for thee to be without them And so he fullfills his promise to thee in withholding these things from thee For want to thee is good Rom. 8.28 and for thy best Rom. 8.28 If thou beest one that feareth God thou mayest assure thy selfe that that Promise shall never fail thee Obj. 2 But want is threatned as a Curse to the Rebellious and disobedient Deut. 28.48 Psal 109.9 10. 1 Sam. 2.36 Resp Deut. 28.48 And that they shall begg their bread Psal 109.9 10. 1 Sam. 2.36 Resp It is so indeed to the wicked but let us here distinguish There are two sorts of Persons that are in want First Impotent poore ones such as fall into want through sicknesse age or other casualties as by Fire Water Theeves Robbers or such like men And there are Impudent poore ones such as by sinfull and licentious courses bring want upon themselves To these latter sort want is a curse But to the former though it be a Crosse yet it is no Curse but a Tryall for exercising of their Graces Secondly Although God should send want upon such as a just Judgement for their sinnes yet if a man be brought thereby unto Repentance and be humbled for his sinnes and reforme his wayes although the enterance into that estate be in a Curse yet it shall be turned into a blessing in that it works for his good and everlasting happinesse Obj. 3 But David saith that he never saw the Righteous forsaken nor his seed begging bread Psal 37.25 Psal 37.25 This hath much perplexed the Spirits of the Godly Resp First David may be understood as speaking of a trade of Begging or a constant course of street-beggery which in these dayes is become a kind of a Calling and whereof there is a Corporation some Parents bring up their Children to it others take Apprentices to learne them the Trade They teach them how to look what to say how to lye how to cry c. The Prophet never knew
forsake us 2 Chro. 15.2 he never breakes with us first Object But put case we have been carelesse hitherto so as that the breach is already made through our default is there any renewing of friendship what must be done in that case Differences amongst friends may arise Resp Gen. 13.8 Act. 11.2 15 39. Gal. 2.11 Math. 16.22 as did betwixt Abraham and Lot Paul and Barnabas Peter and Paul Christ and Peter God and the Godly As betwixt him and Moses David Solomon as before was said And it is very true that such differences as arise betwixt friends are many times composed with more difficulty then the contentions that arise amongst others as have bin shewed which should make us the more carefull that we break not but however it falls out with Men yet it is otherwise with God he is hardly provoked being provoked he is soon reconciled if we defire it and seek to him for it Now the means to recover friendship again in that case are these First give God a meeting when friends fall out and keep aloofe and come not near one another they are not like to agree in haste This is required Amos 4.12 Amos 4.12 We must do herein as Iacob did when he went out to meet his Brother Esau divide our band into two troops and send them before us with their presents Gen. 32.10 33 3. Body and Soul must go out to meet the Lord and neither empty hand each power of the soul and part and member of the Body must bring a present with it And when we come near we must bow our selves to the ground seaven times that is very often And then saith the Text Esau ran to his Brother and imbraced him and fell on his neck and kissed him so will God much more if we thus go forth and meet him in his wayes and ordinances Secondly Let us confesse our faults and acknowledge our errours to God promising to amend This our Saviour enjoynes betwixt man and man Luke 17.3 4. And such must be our Carriage towards God Thus did that Prodigall as we read Luke 15.18 20. and what followed thereupon Luke 17.3 4. Luke 15.18 2. The father saw him and had compassion on him and fell on his neck and kissed him Oh how quickly will God be good Friends with an humbled soul when he sees thee to droop and mourn under a sense of thy faylings he is ready to prevent thee with his mercies Thirdly come to God in the mediation of his son Jesus Christ take him up in thy armes as Themistocles did Alexander whereby he pacified King Philip the father who was offended with him The story tells us if we may believe it that Pilate being called to Rome to give an account unto the Emperour for some misgovernment and mas-administration he put on the seamlesse Coat of Christ and all the time that he had that Coat upon his back Caesars fury was abated But the Sacred story tells us this and we believe it that if we Cloath our selves with the Roabes of Christ's righteousnesse and put them on by a lively faith we shall have no cause to fear the want of Gods love and favour we having such an advocate with the Father as Jesus Christ the righteous who is the Propitiation for our sins 1 John 2.1 2. 1 John 2.1 2. Take this course and doubt not but all breaches which have bin made betwixt God and you will be soon made up to your endlesse comfort One use yet remains Use 4 It is an Admonition to every of you that you take heed lest your wrong or offer injury to any of the godly How shy are we of wronging any who hath some great man to take his part Oh say some I will not meddle with such or such a man for he is strongly backed he hath such a Lord or such a Commander for his Friend who will not suffer him to suffer should I stir against him I am sure I should suffer for it so a great man said once to another of the Councel in King Henry the Eighth his days concerning Cramner Let him alone for the King will not suffer his finger to ake And is it safe think you to provoke God against us by wronging any of his Friends Whether were you not afraid saith God to speak against my servant Moses Numb 12.8 Num. 12.8 Why who was Moses that he might not be spoke against surely one of Gods familiar Friend with whom God spake mouth to mouth face to face as a man speaketh to his Friend And do you think that God will see his Friend wronged and not right him See what Miriam got by it Numb 12.11 Num. 12.11 Miriam became leprous but how escaped he was spared saith Chrysostome or rather he met God speedily by Repentance and so disarmed his indignation Doth thy conscience tell thee that such a one is a man that truly loveth and feareth God oh beware how thou wrongest him or speakest evil of him for God takes the wrong as done unto himself and first or last thou mayest assure thy self that thou wilt hear of it be thou never so great for He hath reproved even Kings for their sake saying Touch not mine anointed and doe my Prephets no harm Psal 105.15 Thus you have seen in a spirituall sense who this friend is Psal 105.15 proceed we now to take particular notice of the Indigent and the Exigent he was put unto The Indigent or Person that is in want a friend The Exigent or the straight that he was in appears by his going to his friend at Might-night c. We begin with the Indigent or person spoken of Literal Observation And so we may observe Doct. A man that hath a Friend may yet be in want This is true in the History 1 Sam. 20. 21. c. Reas 1 There is a great Narrownesse of affection even in the very best Pride and self-love there is enough yea too much of it which puffeth up and vaunteth it self above that which is meet it raiseth up jealousies and suspitions and causeth us to apprehend a discourtesie by a wrong suspect that was never intended by a willing act This hindereth friendship in its proper work of succouring and relieving a Friend in his want as you have heard before Again it may arise through Narrownesse of Power Friends may have large hearts but short hands As some can help but will not so some would help but cannot their hearts are enlarged but either distance of place or some other impediment may prevent it at least poverty my curb their bounty And further there may be Narrownesse of Discretion in the Indigent in not making known his want unto his Friend through a too great bashfulnesse and hence it is many times that Friends are in want when they needed not if they would make it known But this is not the Principall point that I intend A word of Use shall
be up to the knees in water then lend him thy hand to pull him out Is he up to the Wast do thy best then to help him but if he be up to the chin then thy hand upon his head and duck him under suffer him not to rise any more Such is the friendship of this age wherein the habits of mens minds are as much changed as the habit of their bodies That friendship and honestie which in times past had the hand on the Heart now hath it on the Toe Faithfull and Cordiall dealing is now grown cleane out of fashion and nothing left but Cringes and Complements Thus you have the Grounds and Reasons of the point Let us apply it Vse If true Friends are scarce then the world is much mistaken in point of Friendship Such a one we say hath many Friends And who boasts not of the friendship of such or such a man and that they are their fast Friends when if the point be well exaamined they shall have cause to say with Socrates Oh! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Friends there is no true Friend amongst you The misery of Travellers is the misery of Christs Disciples to find many Hosts but few fast Friends amongst them Keckerman relates a storie of an old man Ethic. p. 369. E. who upon his death bed asked his Sonne What Friends he had he answered him Very many well said the Father I have lived so long in the world and yet have found but half a Friend But this do try thy Friends before thou need'st them Goe kill a Calfe put it into a sack and pretend that it is a Child which thou hast untimely slaine desire their advice and counsell and that they would conceal the fact he did so and upon tryall found that all his Friends deserted him not one that stuck close unto him Then by his Fathers advice he went unto his half-Friend who presently assented to the burying of it in the meane time his other Friends had accused him for that supposed fact and had brought him to Execution had not the matter been discovered Guecarra observes as much By my own Experience saith he if thou wilt beleeve me I know not any thing wherein thou maist be sooner deceived then in this point of Friendship Forty yeares and more with some judgment I remember the world in which time I have found such alteration in mens minds and manners that if they should decline as fast from evil to worse after fortie yeares more it will be a hard matter to find a faithfull Friend or an honest man For the better clearing and fuller evincing of the point delivered unto you it will not be amisse to take notice what friendship is with the severall sorts and kinds of it which when we rightly understand it will appeare that we are much mistaken in the point of Friendship and that amongst those many we take for Friends there is scarce a true Friend to be found amongst them all Freindship what it is Friendship is by some described to be the sweetnesse intimatenesse and strength of Love Or as others more largeâ—y A speciall obligation of Amitie or good will uniting the hearts of men together in a greater neernesse and dearnesse then ordinarily is either required or to be found amongst them By which it appeares Hart 's Caha 21. first that Acquaintance is not Friendship That is but the first draught of it that is saith one as the Herd Friendship is the Paire that is taken or chosen out of it That in ordinary use is but a sharing of talke news meat complement A thinâ— easily created once being in companie doth it But Friendship hath Power and Admittance into the inward parts of the soul I may have Great Acquaintance and yet but Few Friends for all that Secondly Galat. 1.18 19. there is a difference betwixt Good-will and Friendship Good wil we should beare to those we never saw that know us not As St. Paul did to Peter Jeams and John before he ever saw their faces But we have Friendship onely with such men as we have both seen and known and been conversant withall and taken great liking of Thirdly betwixt Love and Friendship there is a difference A man may love those who love not him but friendship is mutuall Seneca compares it to a game at Tennis wherein the ball is tossed and not suffered to fall if it do he forfeits who misseth the stroake Or like two Lutes meeting in pitch and neernesse the striking of the one makes the other sound So is it with true Friends And so it was between Jonathan and David and between Basill and Nazianzen of whom it was said that anima una erat inclusa in duobus corporibus they seemed to have one soul in two bodyes Yea many bodies and many souls are by Friendship made but one for if a hundred men love together as they ought there is but one heart amongst them Act. 4 32. These things duly considered Acts 4.32 will evidently cleare it that many are mistaken in point of Friendship Secondly let us distinguish as Scripture doth of Friendship A Friend is taken sometimes largely for a common or seeming Friend as Prov. 14.20 The Rich hath many Friends This is Imperfect Friendship Pro. 14.20 Sometimes it is taken strictly for a faithfull Friend indeed so Prov. 18.24 There is a Friend that stieketh closer then a Brother These Friends that are fast and faithfull Prov. 18.24 are joyned together in the Truth of Affection and Religion Tit. 3.15 Greet them that love us in the Faith And it ariseth from effectuall good-will of one to another Tit. 3.15 and is grounded on morall goodnesse this is perfect Friendship and cannot be but amongst the good The other sort of Friends false and fained are such as are not united to us by Religion and true Affection but for by and sinister ends Vulgus amicitias utilitate prebat Et cum fortunâ statque caditque fides Pro. 19.6 7. grounding their Friendship on Profit Pleasure and the like as Prov. 19.6 These are Friends by Accident and their Friendship lives and dyes as Profits and Delights live and dye in us Prov. 19.7 Of these sort of Friends there are enow but of fast Friends few The Sonne of Sirach mentions divers sorts of these counterfeit and feined Friends in his Book of Ecclesiasticus cap. 6.8 9 10. which we may do well to take notice of First A Time-serving Friend there is who is a Friend for his own occasion and will not abide in the day of trouble Ecclus. 6.8 These are aptly resembled to the Dolphin which in faire weather is never from the sides of a ship but when a storme ariseth you have no more her companie Or like the Swallow which in Summer is chattering about your Windows and in your Chimneys but in Winter takes her flight and leaves nothing behind but durt and dung as a pledge of
company Obj. But the way to keep a Friend is not to lend for if a man demand his own he shall be hardly thought of and it may be lose both Friend and Mony Resp Such indeed there are and too many of such in the world whose greatest care is of whom to borrow but take no care at all to repay againe but they are branded in the Scriptures for wicked persons that do so Psal 37.21 Psal 37.21 nor may others fare the worse for their fault The Godly make Conscience of paying what they owe as did the Son of the Prophets mentioned 2 King 6.5 and that poore Widdow 2 King 6.5 2 King 4.1 2. which before we made mention of of whom we read 2 King 4.1 2. c. Nor may a necessary duty be omitted for some mens faylings It should only teach us to be the more carefull in the discharge of it Wherefore silence Reason and exalt Faith Remember it is a work of mercy to lend unto the needy Math. 5.7 and such as shew mercy shall find mercy at the hands of God when they stand in most need of it And in the performance of this Duty see that it be in Christian Compassion and Charity lend not grudgingly and repiningly with an evill eye pinching hand or heart And so likewise have respect to Justice and Equity in your lending so as that it be not to the prejudice but profit of your Neighbour and in so doing the greatest comfort and profit will redound to thy selfe in the end Use And if it be so that he is a Friend that doth lend then let such as borrow take it for a kindnesse that they are lent unto Trouble not thy Friend with a businesse of this nature unlesse there be great need For the Borrower Pâ—o. 22.7 is a servant to the Len der saith Solomon and why should any man needlesly lose his liberty and make himself a slave As the Apostle saith in another case so in this if thou canst be free use it rather 1 Cor. 7.21 If thou canst use any other lawfull shift borrow not He that goes a borrowing we say goes a sorrowing and this many have found true by wofull experience who have met with bitter reproaches mocks taunts checks reproofs even in the house of their reputed Friends they have been thus smitten when they have come upon this errand wherefore be wary borrow not over-greedily Plato's law was that no man should fetch water from his Neighbours Well untill he had first digged in his own ground to the Potters earth But if thy necessity be urgent the occasion necessary the request reasonable and that thou canst not otherwise make some honest supply of thy present want then see that thou discharge the duty of a good Borrower First borrow with a resolution to restore what is lent thee and that at the time appointed There are in these dayes more then a few who by faire words and colourable pretences and under the Cloake of Religion creepe into their Neighbours bosomes borrow mony take up wares of credit as far as they can be trusted never purposing to pay but resolving before hand that so soon as they have gotten their Neighbours goods into their own possession voluntarily to break and turn Banckrupts and then an agreement must be sought with Creditors and composition made for a third fifth or tenth part of what was borrowed by which wicked course many a conscionable and well-minded Lender hath been brought to much want when these unjust and base-minded Borrowers have lived like Gentlemen upon their stollen goods and the sweat of other mens labours This is a pernitious-kind of theft and in former ages scarce heard off they steale more in a day or two and with more security then a High-way Robber doth all his life-time But though the Law of man arraignes these not yet the Judgment seate of of God 1 Thes 4.6 will not acquit them Secondly repay truly and at the time appointed abuse not thy Friend in denying the debt and putting him to prove it which is the practise of too many nor keep it from him with a strong hand longer then the time contracted for which is the practise of more This is the cause of so many troublesome and chargeable suits at Law to the undoing in a manner of many an honest Neighbour who if he will have his own must come that way by it or else lose it which if the debt be not very great some peaceable minded man had rather do then sue and so he is defrauded of his due And this is one cause why Friends are so backward in lending and that such as have been pittifull and compassionate this way formerly have their hearts closed and shut up against this duty Hast thou borrowed of thy Neighbour ought then know thou art a debtor and debts must be paid The Law of God 2 King 4.7 Joseph Antiq. lib. 3. cap. 2. Oecolamp in Proph. Abdiam Hier. Lyra in loc and Conscience requires it go pay to them thou art indebted unto said Elisha to the Prophets Widdow whose Husband some think was good Obadiah Ahabs Steward who hid and mainteyned a hundred Prophets in the time of Jezebells persecution and by that meanes came greatly indebted for the payment of which debts God wrought a miracle by Elisha 2 King 4.7 her first care must be to pay what she owed and then she and her Children were to live upon what remained whilst she had nothing it was no sin to owe but when she had wherewith she could not have been guiltlesse if she had not paid before she stored up for her selfe and hers Nor might she put it off from day to day but do it presently the debt was due and no delay might be made of payment To detaine what is due is all one Aquin. 2.2 ae q. 66. Art 3. as if you robbed your Neighbour saith the Schoolman Thirdly if what was borrowed of they Neighbour be lent only to use and is to be returned in the same individuall thing abuse it not Use it to that end for which it was lent and no further then the Lender doth like of and then restore at the time appointed what was borrowed safe and entire or otherwise make it good And herein many Borrowers come short who care not to what Use they put their Neighbours goods not using them as they would their own but to save their own abuse theirs forgetting our Saviours Rule Luke 6.13 As you would that men should do to you so do you to them They would not like it should they be so dealt withall Lastly Restore what thou hast borrowed with thanks as thou didst professe it to be a kindnesse when it was lent so make a returne with the like acknowledgment There are those who borrow with Thanks but restore with Enmity Let the Lender send for his own againe or require it of them they repay with crosse and cursed
how should his Justice be satisfied Gen. 18.25 Shall not the Judge of all the world do right If so woe be to thee that livest and dyest impenitently So in craving Temporall things at the hands of God how immodest and unreasonable are many in their Suits James 4.2 3. You lust and have not saith St. James ye kill and desire to have and cannot obtaine c Hos 7.14 you aske and receive not because you ask amisse that you may spend upon your lusts so Hos 7.14 Now is it not unreasonable that you should begg blessings of God that you may abuse them to his dishonour Clemens Alexandrinus observeth of the Pythagoreans Strom. lib. 4. that they cryed loud in their Prayers not because they thought that their Gods did not hear them but because they would have the world to hear that they prayed for nothing but things justifiable The Requests that many put up to Heaven are such that they would or at least have cause to blush if they should be overheard by any man to move for things so vile and shamefull of the God of Heaven If thou would'st speed with God desire nothing at his hands but what may stand with his Glory so thou may'st be sure to be heard as Austin told that Widdow who desired him to direct her how to pray so as she might be sure to speed But of this we shall heare in the Applicatory part of this Parable more fully More particularly Consider we first the Quality of the thing desired and that was Bread secondly the quantity three Loaves Lend me three Loaves Bread as you heard before is a comprehensive word all other necessaries are comprized under it Math. 6.11 Math. 6.11 But in this place it is not to be taken in so large a sense but more properly and strictly for that foode which is made of Corne either Wheate as 1 King 5.11 or Barley 1 King 5.11 Judg. 7.13 2 King 4.22 Horat. l. 1. Epist 10. whereof bread was most usually made as Iudg. 7.13 2 King 4.42 so bread is used for homely provision and opposed to things delicious and pleasing This was that he desired of his Friend to entertaine his other Friend withall Intimating thus much unto us that Bread is good fare at a Friends board Lit. Doct. In former times it was esteemed so Friends entertained Friends with Barley-bread and homely fare The best cheare that Elisha had for a hundred Guests Sons of the Prophets was twenty Loaves of Barley and full eares of Corne 2 King 4.42 43 44. in the husk A present that was brought to him before by a man from Baal-shalisha 2 King 4.42 verse 38. Indeed he had commanded that the great pot should be set on before that present came but it was but homely Pottage that was made Pottage made of Coleworts without either Meate or Oat-meale or skilfull Cooke for they put in Wild-goards instead of better herbs so that the Pottage could not be eaten before he had thickned it and sweetened it with Meale as appeares in the story Such homely provision it was that David carryed his Bretheren being sent unto them from his Father an Epha of parched Corne 1 Sam. 17.17 and ten Loaves 1 Sam. 17.17 And little better was the fare that his Friends brought to entertaine him and his Servants with after that he was annoynted King over Israel they brought Wheate and Barley and Flower parched Corne Beanes and Lentiles and parched Pulse with some other provision for David and the people to eate 2 Sam. 17.28 29. 2 Sam. 17.28 29. Fare homely enough for so great a Personage Boaz a mighty man of Wealth and as good as great and yet the Harvest provision which he made for his Reapers Ruth 2.14 was parched Corne Ruth 2.14 Nor was the food that Abraham entertayned Angells with though unawares very costly or dainty Bread and Butter Milke and veale he sets before them And Sarah bakes Cakes upon the hearth Gen. 18.5 7.8 to welcome them withall Gen. 18.5 6.8 And our blessed Saviour feasted five thousand of his Auditors with Barley-Bread Mark 6.41 and small Fishes Mark 6.41 you see by this how moderate they were in former times in their enterteynments with what homely fare they used to enterteyne their Friends Use Should we compare our times with former it will soon appeare how far we exceed in voluptuousnesse and Epicurism Hugo Cardinalis tells us that the Devill had two daughters Covetousnesse and Luxury the former he marryed to the Iewes the other to the Gentiles but it is thought that we upon whom the ends of the world are come have taken them both from their Husbands and use them as our own Nor is any Nation under Heaven more guilty herein then ours Pride is not more proper to Spaine Lust to Italy nor drunkennesse to Germany then Epicurisme is to England A sin so common and ordinary so naturall and genuine unto our Country as that it hath purchased to us amongst other Nations the name of sweet tooth'd Englishmen Gluttony amongst the Romans was then at the hight when junkets of the Land could be fed upon at the Sea and the Sea send her varieties to the Land for a Requitall Lamprid. in vita Heliog so Heliogabalus being in the mid-land Country and far from Sea would alwayes eate fish and being neere the Sea Coast would never eate fish but flesh when they invented new dishes and mixed variety of meates to please the pallate Sucton So Vitellius caused to be mingled together the Livers of divers fishes the braines of divers Pheasants and Peacocks thousand of Creatures must be killed only for their tongues and giblets and but one dish of meate made of them all and served in one platter which for its unmeasurable greatnesse he called Minerva her sheild And yet I have not read that ever they were at such cost in laying of Napkins or dressing a dish of Eggs as hath been credibly reported some of our English Gallants have been at Certaine it is that Earth and Aire Land and Sea must concentour at some mens tables in enterteyning their guests all Markets must be laid out for dainties and our tables spread as it were with St. Peters sheete which he saw in a vision representing the species of all sorts of Creatures cleane and uncleane Acts 10. And our stomacks made like Noahs Arke were it not that those Creatures eaten are not preserved but perish with a deluge of drink which followes after As for our medlies or mixtures of meate they are such that if some of our thirsty Ancestors were alive to see them they would wonder what monsters were crept into our platters and desire some Interpreter to tell them the name and use of them I would I knew what Arguments to bring praevalent enough to reforme this fault amongst us I might bring you many presidents of Temperance in Diet both Christian and Pagan
ends for which they were ordeyned which are to glorifie God mainteyne our selves and relieve others and so cannot be lawfull This abundance or superfluity God forbids even Kings themselves Deut. 17.16 17. Deut. 17 16.17 Yet who have greater uses and fairer pretences for such things then Princes If Kings may not multiply above that which is enough for the estate of a King what prerogative have any other to do it It is true That is needfull and may be desired by a man of one calling and condition that may not by another that is of a divers condition and calling because respective and conditionall necessities follow the calling and condition of men A King hath need of greater meanes to mainteyne his estate then any subject and amongst subjects one may have more need then another according to their different callings as there are warme dayes in Winter and cold in Summer respecting the season of the yeare so there may be poore Lords and rich Coblers in respect of outward estates yea amongst men of the same Rank and place that may be desired as necessary for one which may be superfluous for another Timotheus his complexion and state of body required that nessessarily 1 Tim. 5.23 that another Minister's condition did not 1 Tim. 5.23 Times places and conditions of men do much alter the case Nor are we to judge what is needfull and requisite for our Persons or callings by our own covetous conceits for they have no limits but what the godly of our rank and place who are wise and frugall declare by their practise to be needfull These things may be desired of us and yet not absolutely but so farr as God hath promised and engaged himself unto us in things of this nature that is so farr as they make for his glory and our good Secondly as our desires respect things spirituall so we are to make use of the former rules of Limitation both in the removing of evill and obteyning of good First in desiring to have evill removed our desires are to be ordered aright And here we must distinguish of evil which is of two sorts first of Sin second of Punishment Evill that we do and evill that we suffer For the Evill of sin here our desires are not to be limited for as much as all Sin is a breach of Gods law and however Sin will be committed by us in this Life yet God hath forbidden all as well as any and our desires should reach farther then our abilities we should desire to be freed from every wicked way and sinfull worke 2 Tim. 4.18 Psal 119.128 66.18 1 Pet. 2.1 1 Thes 5.22 2 Cor. 7.1 As for the Evill that we suffer that is of two sorts the Evill of Temptation or the Evill of Affliction but neither of these are absolutely to be prayed against for as much as it is Gods revealed will that we must taste of them As for Temptation to Sin from Sathan as it is a motion and solicitation to evill it is to be prayed against but under correction if it may stand with Gods good will and pleasure but so farr forth as it is a meanes to draw away our hearts from God and turne us out of the way to Life we are to desire the Lord absolutely to keep us from them St. Paul prayed 2 Cor. 12.7 8. 2 Cor. 12.7 8. to be as it seemes freed from the temptations of Sathan but it is hard to say what St. Paul meaneth by that however the words carry an Argument against absolute praying against all Temptations my grace saith God is sufficient for thee I have as many Antidotes as the Divell hath Poysons I have as much mercy as the Divell hath malice There must be Temptations but Temptations add to Mine and to thy glory God should lose by it and we should lose by it if there were no Temptations Math. 6.13 That petition Math. 6.13 is not meant from being assaulted by any temptation or being attempted to evill but from being swallowed up by it so that we are not us utterly as vehemently to pray against temptations as we are against Sin As for Afflictions they are laid upon us by the hand of God all come from him and not to be despised not prayed against Heb. 12.5 6 7. only so farr forth it is lawfull to pray against them Heb. 12.5 6 7. as they are the punishments of a angry God a part of the Curse and a meanes to drive us to impatiency And thus of limiting of our desires in respect of Evill Now of the Rules of Limitation in respect of Good a word or two In good things our desires ought to be infinitely carryed after them for this is the measure of our desires in these things to covet them above measure 1 Cor. 12.31 14.1 1 Cor. 12.31 and 14.1 An unlimited desire is only there requisite where the Object thereof is Infinite and ordeyned to perfect mans nature but not where it is only a meanes appointed for his benefit and comfort Here then we must distinguish between such spirituall things which are absolutely necessary to salvation those God hath absolutely promised to give to his and these may yea must absolutely be desired and sought for And the Degrees of those Graces that admitt of degrees these may not absolutely be desired in every degree because it is the grace it self and not the degree that is absolutely necessary Our Consolation lyes much in the Comparative degree but our Salvation lyes in the Positive God doth dispense with his gifts and graces to every one as he sees fitt to one this measure to another that It is not warrantable to desire as large a measure of grace as ever any Saint had Not that degree of Faith which Abraham had of meeknesse which Moses had of Wisdome which Solomon had of Patience which Job had c God giveth his greatest measure of graces to those he meanes to employ in greatest and weightiest services Although thy Omer or Ephah be not pressed down and running over yet it is thy duty to be thankfull but so as still to use the meanes to encrease thy graces desiring God to blesse the meanes to that purpose for as much as thou knowest not Ames de Couse p. 147. to what encreasings thou may'st attaine unto but no way to limit God Yet such a degree of grace thou may'st desire absolutely as is necessary to keep thee from scandalous sins and enable thee to walk on in the wayes of piety and to the keeping of Faith and a good Conscience Psal 19.14 James 1.5 6. 1 Cor. 10.13 And thus we have done with the Motive taken from the facility of granting the thing desired It was but three Loaves he desired to have lent him Now let us see how he Prosecutes his suite And with what Argument he doth presse it upon his Friend Text. verse 6 For a Friend of mine in his journey is come unto me
and a legg that hath any imperfection in it in a long walke Then Murmuring Pride Impatience will appeare that is in us and thereby we come to be made vile and base in our own eyes We use not to put in the spice till the liquor be sodd to the heigth nor doth God bestow his mercyes till we are brought to the lowest depth It was the speech sometimes of a great States man concerning the Son of a great Lord committed for some misdemeanour at the Councell table Let us forget him a while and he will remember hâ—mself the sooner So upon the like Reason God seemeth to forget us that we may remember our selves and be humbled for our faylings I shall give you three examples of this One is Numb 12. Miriam was struck with Leprosie for murmuring against Moses Numb 12.14 he prayes for her God heares his prayer and will heale her but not so soone as Moses would She must be better humbled then as yet she was If her Father had but spit in her face saith God should she not be ashamed seaven dayes verse 14. Let her be shut out of the Camp seaven dayes and after that received in againe Another Instance we have Judg. 20.18 Judg. 20.18 The Israelites had a good quarrell they consult with God what to do they were encouraged by God to goe up against Benjamin yet the first time they are overthrown and worsted verse 21. verse 21 The second time they weep and mourne and give them battail but are againe beaten verse 23 verse 23. It may seem strange that in such a case they should be overcome But the Reason is eviâ—ent they were not yet enough humbled for after that they had humbled their soules and sought the Lord by Prayer and Fasting God gave them the victory verse 26 verse 26. c. The third Instance we have in the Apostle Paul God intended to take from him the Messenger of Satan that buffeted him but not so soone as he would have had it removed Thrice he besought God earnestly 2 Cor. 12.8 that it might depart from him 2 Cor. 12.8 but God having respect to his greater Humiliation deferrs and puts him off telling him that his Grace was sufficient for him i. e. I will uphold thee but it is too soone for thee Paul to berid of that thorn Secondly God doth thus delay us to quicken our Appetites enâ—â—â—â—e our desires and make us the more earnest and fervent in Prayer dealing herein as the Fisher doth in drawing back his baite to make the fish more eager of it Or as the Father doth with his Child holding an Apple in his hand and suffering the Child to tug at it and then it may be he opens one finger and then another and so by degrees parts with it to his Child This was Christs dealing with the woman of Cannan he put her off and delayed her of purpose to make her the more earnest and importunate in her â—uit Math. 15.25.28 Math. 15.25.28 Delayes do but whet the desires of earnest suitors Thirdly God doth this for the tryall and discovery of those graces that are in us and to inure us to Patience and Obedience and submission of our wills to his A Father will sometimes crosse his Child to discover his disposition and with holds for a time that which he purposeth to give to see how he will take it he inures him to obedience and subjection by crossing him of his will a while I will Love the Lord Psal 116.1 saith David because he hath heard my Prayer This is right but not enough God will prove us whether we will Love him and feare him and trust in him even then when he seemes to reject our Prayers and shut them out of his presence He will prove our Faith whether we will beleeve his Promise and waite for the Performance thereof though he delay long He will try our Obedience whether we will continue to seek him and call upon him as he hath commanded and for that he hath commanded us so to do alâ—ough we find our selves disappointed for the present And so our Patience and other graces by the exercise of which in tryalls he brings us to more perfection in them for use makes perfectnesse Hereto tends that of the Apostle 2 Cor. 1.8 2 Cor. 1.8 We had the sentence of Death in our selves that we might not trust in our selves but in God which quickeneth the dead And thus by these delayes we come to be the better fitted for mercy Fourthly hereby the mercy is better prepared for us for it becomes the greater and the sweeter by delaying and putting off our suite we are brought to value the thing sued for the more when things easily had are lightly esteemed lightly come lightly goe Cito data vilescunt Acts 22.28 as we use to say in the Proverb The Cheife Captaine Act. 22.28 that obteyned his freedome with a great sum bought it at a deare rate valued it highly So it is in this Case If blessings were as soone had as asked they would be the lesse set by And this is one cause why God hideth his face so long from many of his deare Children that they might prize the sense of his Love and favour the better when they have it Cant. 3. Cant. 3 1-4 1-4 And by this meanes the mercy when it is obteyned is the sweeter and more welcome when it comes Isaac is Isaac a Son of Laughter when he comes after many yeares expecting When Jacob heares of Joseph whom he had long wanted and cleane given over for gone he was so full of joy that he desired not to live a day longer Gen. 45.28 46.30 So Psal 128. 1 -5 Pro. 13.12.19 Gen. 45.28 46.30 Thus it is true that Solomon speaks Pro. 13.12.19 A desire accomplished delighteth the soul and when it commeth it is as a tree of Life to heal the maladies of the heart And thus I have rendered you some reasons of the point Now to the Uses Use 1 May we not reason from hence as St. Peter doth 1 Pet. 4.18 If the Godly who are Gods Friends 1 Pet. 4.18 are many times delayed and put off in their lawfull suits and sometimes seemingly not heard shall the Enemies of God hope to have Audience or think to speed in their suits when they beg mercy doth God keep his own Children in suspence and will he give bread to bastards and open the dore to them when they call What Hope hath the Hypocrite saith Job Will God heare their cry when trouble cometh on him Job 21.9 Job 21.9 Let David Answer the Question from his own experience They cryed but there was none to save them even unto the Lord but he answered them not Psal 18.41 God will be a God of his word Psal 18.41 Isay 1.15 Pro. 1.29.30 Hos 5 6. John 9.31 Psal 78.34.35 Neh. 9.27 he hath protested against their Prayers Isay 1.15 Pro.
Christ and John Math. 3.13 when Christ came to be baptized of him Math. 3.13 John was the Forerunner of Christ a Friend of the Bridegroom 's c. yet refused to admit him vers 14. he flatly forbad him albeit not out of disobedience but reverence yet faulty and erroneous and therein friendship was asleep for he might well know that Christ would not have made so tedious a journey to him or attempted any thing or required ought from him that was either unlawful or inconvenient Christ awakens him vers 15. Vers 15 Suffer now for so it behoveth us to fulfill all Righteousness Christ assents to that John said but yet shews cause why he should suffer it to be for present as if he should say It is not for thee to stand upon the excellency of my Person above thine now at this time when my Baptism is at hand thou art to yield to that I require of thee as that which my Father hath willed me to undergo and thou to do for it is fit for us to accomplish all the parts of God's Will and then saith the Text He suffered him here Friendship awaked is yielding Vers 7 One instance more I shall give you Joh. 13.6 and that is John 13.6 Our Saviour intending to leave an Example of Humility with his Disciples pours out Water into a Bason girds himself with a Towel and beginneth to wash the feet of his Disciples He cometh first to Peter out of modesty and reverence giveth him the Repulse and as the Baptist refused to wash Christ so Peter refuseth to be washed of Christ Lord dost thou wash my feet q. d. It shall not be Christ with great mildness makes him an answer vers 7. Thou dost not as yet understand the reason of this act of mine in due time thou shalt know the ground and reason thereof but yet Peter is not awakened he grows more peremptory ver 8. Vers 8 Thou shalt never wash my feet therefore offer it not nor use more words about it Upon this second denial our Saviour rounds him in the ear and tells him plainly That if he washed him not namely with his blond and by the sanctifying power of his Spirit which he represented by this washing he could have no part in him nor benefit by him This awaketh Peter indeed and now he yields to more then was required Lord not my feet onely c. Now for Application Use When thou comest to thy Friend with any honest motion Judg. 16.15 and it be denied conclude not against the friendship of thy friend as Dalilah did against Sampson How canst thou say that thou lovest me c. but think rather thy friend is not well awaked he doth not rightly understand thy case Do herein as Aristâ—ppus did who being asked by one What became now of the great friendship which had formerly been betwixt him and Estines answered It is asleep but I will go and waken it Be assured of this that friendship may sometimes be very drowsie and stands in need of quickning and being raised out of a drowsie fit it will upon better consideration give way to thy honest motion I shall relare a memorable story to this purpose of what happened betwixt John the Patriarch of Alexandria and Nicetas a friend of his and Senator of that City There was a difference betwixt them in the behalf of the Poor for whom the Patriarch pleaded very strongly many hours were spent to no purpose for Nicetas would not yield although strongly importutuned by that good Patriarch the day now growing towards an end they parted displeased each with other But the Patriarch remembring the Apostles Rule Ephes 5.26 that the Sun should not be suffered to go down upon our wrath sent again to the Senator Nicetas giving the messenger charge to say this onely Sol est in occasu Domine Sir the Sun is upon setting Upon the very delivery of which message there was such a sudden alteration wrought in Nicetas as that he hastens to the Patriarch his eyes running over with tears condescends to his request blames himself for his former backwardness and promiseth for ever after to hearken to him and be ordered by him Good men true friends may be in an errour but they will be willing to see it and upon the sight thereof to amend it and then they will say as David to Abigail when he was met by her 1 Sam. 25.32 and disswaded from his purpose and so awakened Blessed be the Lord that sent thee and blessed be thy Counsel and blessed be thou that hast kept me from blood 1 Sam. 25.32 So Blessed be thou for a wakening me out of my slumber for otherwise I had dealt unchristianly unfriendly c. As the Woman sometimes appealed from Philip to Philip from Philip sleeping to Philip waking so do thou in case that honest motions are denied appeal from thy friend to thy friend thy sleeping friend to thy waking friend and it may do Yet one thing more observe it is said he giveth him as many as he needed not what he craved Doct. In works of Charity and Mercy regard is to be had to our Brethrens necessities what they need we are to give rather then what they crave It is true respect is to be had to our own abilities in giving Luke 11.41 Give of such things as you have Luke 11.42 that is according to the Marginal Translation as you are able And such was the practice of the Primitive Disciples Act. 11.29 Act. 11.29 And so a man may give according to his place and rank and the dignity of his proper state And the Apostle appointing a Collection for the Saints enjoyneth every one to lay up in store as God hath prospered him 1 Cor. 16.1 1 Cor. 16.1 But this is not all for respect must be also had to the parties abilities to whom we give So Act. 2.45 They gave to every one as he had need Act. 2.45 First there must be a necessity or want Deut. 15.11 Isa 58.7 Luke 14.12 13 14. Rom. 12.13 2 Cor. 8.14 9.12 Communis et ordinaria Deut. 15.11 Gravis Deut. 28.48 Extrema Job 31.9 in a work of Charity Such onely as need are the proper Objects of our Bounty and Liberality Deut. 15.11 Isa 58.7 Luke 14.12 13 14. Rom. 12.13 2 Cor. 8.14 9.12 Now there is a three-fold want first ordinary and common such was the want of those Poor that God speaks of which always should be in Israel Secondly Great as Deut. 28.48 when there is a want of all things meat drink cloathing when a man draws breath yet he hath much ado to subsist Thirdly extream When a man hath not to preserve life but is in peril of death if relief comes not Of such Job speaks 31.9 One want or other a man must be in that we give unto Secondly as there must be a necessity and want so there must be some correspondence between
Gen. 32.10 Gen. 28.20 God gave him more then this as himself confesseth even two bands Gen. 32.10 Ioseph found this whose Innocency was not onely cleared and he delivered out of prison but he was made Ruler over all the Land of Aegypt Gen. 41.41 Gen. 41.41 David found this he asked Life of God and he gave him long life Psal 21.4 even for ever and ever Psal 21.4 Solomon found it he desired Wisdome of God and an understanding heart God granted more he did not onely give him that 1 King 3.9 12 13. in an excellency but wealth and riches in an abundance 1 King 3.9 12 13. Hezekiah sound this he desired God onely to remember his former walking before him and God doth that and also adds fifteen yeares to his dayes delivers him from Ashur and gives him rest Esay 38.3 Esay 38.3 The Prodigall Son found this he desired onely to be received home as a hired servant and the Father brings forth the best Robe Luke 15.19 c. Luke 15.19 The Unmercifull Debtor found this the desired onely forbearance and he obtained remission of the whole Debt Math. 18.26 Math. 18.26 The Sick of the Palsey found this he desired health of the body Math. 9.2 6 7. which he received and with that forgivenesse of sin Math. 9.2 6 7. The Ruler found this John 4.47.53 who seeked to Christ for the Life of his son obtained it and withall faith in his own and his houshoulds hearts Iohn 4.47 53. The Thief upon the Cross found this who desired Christ to remember him when he came into his Kingdom and was heard in that and withall assured that that very day he should pass from the misery of the Cross to the felicity of Paradise and there have fellowship with Christ in Eternal Glory Luke 23.42 43. Luke 23.42 43. Reas God is a liberal disposition so saith St. James Cap. 1.5 He gives like a King as was said of Araunah Abundantly saith St. Paul 1 Tim. 6.17 Kings give like Kings Antigonus could tell that Cynick that begged a peny of him Jam. 1.5 1 Tim. 6.17 Rom. 10.12 that that was lesse then became a King to give He is rich to all saith St. Paul Rom. 10.12 And as if that were a term too far beneath him he terms it exceeding riches of his grace Bounty not Liberality not Bounty neither but Munificence that becomes Majesty as we shall shew you in the Applicatory part more fully Use Are the Requests great that you put up to God Yet be not discouraged Remember you have to deal with a God that is able to do exceedingly above all that you are able to ask or think Ephes 3.20 Men commonly in policy ask much Ephes 3.20 though they look for less But such is God's goodness to us that he gives more then men in modesty can ask Man is many times liberal in promising but sparing in performing Indeed God is large in promising but more large in performing Alexander the Great gave to Perillus 50 Talents towards the Marriage of his Daughter Perillus told him that was too much by half If half be enough said Alexander for thee to take yet it is not enough for me to give The like speech at another time he used to one Bias a poor Aegyptian to whom he gave a rich and populous City at which he standing astonished supposing that he had but mocked him Take said Alexander what I give for though thou art Bias that demandest I am Alexander that bestow it one thee We read that God commanded Moses to bring the Twelve Robs before him for the Twelve Tribes of Israel and there lay them in the Tabernacle before the Testimony and the Rod of that Tribe that God should choose should budd When Moses came to review the Rods the Rod of Aaron had not onely budded that is Numb 17.8 9. chipt or broken the Rinde but the Budds were swoln and brought forth and after buds blossoms and flowers and after these ripe Almonds Thus fareth it with us in our Prayers which are like those Rods we expect no more it may be but the Bud of Health Strength necessary Maintenance c. and we find that our Rods are not onely chipt by our Prayer but there is many a blossome yea ripe Almonds which attends them and accompanies them that we thought not of nor ever asked Look but on the Rods every morning and evening you shall find it true Do you ask every particular benefit daily that you do enjoy Alas not one of many What a poor life would you lead What a maimed body should you have if you had no more then you begged at Gods hands surely this may be a help to uphold us against grudging and discontent when at other times we think God deals too sparingly with us and shortens us in our desires Vse 2 And should not we measure the same measure to God that we have from him he deals not pinchingly with us and shall we with him He gives us more then we ask and shall we give him less There are some particular Duties for which we have not a direct Text but onely general Rules as how often a man should pray in a day how much he should give in Alms c. Now in this case where there is not an express Rule a good heart should go with the furthest So for the Sabbath we should not grudge God his measure In all doubtful and undetermined Cases it is best to do with the most In resolved cases I could wish that we would do but what is required And thus we have done with the thing asserted He will rise and give c. We come now to the Grounds of this his Liberality and Bounty which are laid down first Negatively Not because he is his friend Then Affirmatively Because of his Importunity Text. Though he will not rise and give him because he is his friend As if Christ should say If it should thus happen as it often doth that he will not in that respect give because of friendship implying that Doct. All Liberality and Bounty is not Friendly The vile Person may be called liberal and the Churle bountiful as Isay speaks cap. 32.5 Was not Saul a vile person Isa 32.5 1 Sam. 18. one whom God had rejected Yet how liberal and bountiful was he to David in giving him his choice of his two Daughters He would make him his Son-in-law without any Dowrie given to his Daughter which was the Custome of those Times to do Gen. 34.11 Exod 22.16 17. So great a kindness this was Gen. 34 11. Eâ—od 22.16 17. 1 Sam. 18.17 18. as that David could not but wonder at it Meribah his eldest is first promised the onely condition was to fight the Lords Battails David as it seems having no great affection to her she is given to another and then Michol his younger Daughter is offered him who loved David and David her Saul
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
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
speak with the hand too we must lay on with all our might if we look to be admitted The Kingdom of Heaven saith our Saviour suffers violence and the violent take it by force Math. 11.12 which words Math. 11.12 albeit in a more peculiar manner are to be understood of that confluence of people who with great eagernesse followed after Iohns Ministery yet it is applyable to this Duty of Prayer and to all other meanes whereby the Kingdom of Heaven is sought in the using whereof a religious violence is to be shewed in the zealous performance thereof This is explained by a Parallel place Luke 16.16 The kingdom of Heaven is preached Luke 16.16 and every man presseth into it No better way then by Prayer added to Preaching do we presse into that kingdom This Holy violence the Saints of God have used in their Prayers What think you of Nehemiah when he prayed himself pale Neh. 2.6 of Daniel when he prayed himself sick Neh. 2.6 Dan. 8.17 1 Sam. 1.14 Dan. 8.17 of Hannah when by reason of the unusuall motion of her lips old Ely judged her to be drunk 1 Sam. 1.14 Preces fundimus Coelum tundimus misericordiam extorquemus as was said of Christians in Tertullians dayes they did not only beseech but besiedge God But of this importunacy in Prayer we have before spoken therefore here the lesse shall serve yet give leave to shew you how we must knock and with what at the gate of mercy It is said of the wicked they work wickednesse with both hands i.e. earnestly and industriously with all their strength Mich. 7.3 Mich. 7.3 so must we knock with all our strength with both hands one hand is not enough to knock withall we must knock with both hands and both littlee now The hand of the soul and the hand of the Body the hand of Faith and the hand of a godly life The hand of the inward and the hand of the outward man for as the Outward man is furnished with members eyes ears hands c. so is the Inward likewise in a spirituall sense both must be imployed The hand of the soul is Faith A strong hand indeed when that knocks God soon heares indeed it will be heard before it leaves rapping It knocks with Authority and presents God's Promises as his own hand writting and obligation As Thamar did to Iudah his bracelet and his signet saying Discern I pray thee whos 's these are Gen. 38.25 It brings us with boldnesse to the gates of Heaven Heb. 10.19 Ephes 3.12 Psal 116.10 Jam. 1.6 1 John 5.14 Lament 3.41 Psal 142.3 Esay 1.15 Heb. 10.19 Ephes 3.12 Psal 116.10.11 Nor will it take a deniall This is required Iam. 1.6 1 Iohn 5.14 And with this hand hath the Faithful knocked at the gate of mercy as Scripture shewes abundantly The other hand we must knock withall is the outward or bodily hand Lament 3.41 Psal 141.3 Nor may this hand be a polluted or defiled hand such a hand shall be rappt Nor will God regard the knocking of it Esay 1.15 Should a Subject offer up a supplication to his Soveraign with a hand wreaking in the blood of the Prince the Son of the King can be look to speed No! this hand must be washed in Innocencie 1 Tim. 2.8 pure hands they must be that we knock withall 1 Tim. 2.8 A vertuous and godly Life Knocks aloud Acts 10.31 Semper orat qui semper bona facit good workes as well as good words have a loud cry The vices of Sodome did cry and the Alms of Cornelius did knock and call As Prayer is vocall so it may be actuall we may do prayers as well as think prayers or speak prayers In doing the Duty of your vocation you knock with the hand in mortifying the lusts of your flesh you knock with the hand c. In the first of the Revelation Revel 1.12 verse 12. we read that St. Iohn looked back to see a voice and if that were proper then it is not unlikely that God will look down to hear a work And thus you have heard that we must knock and how we must knock Now a word of Use Vse How happy would it be with us if we would offer more violence at the gates of Heaven There is knocking rapping at the gates of Hell a kind of violence offered at those Infernal Doors Now knocks the Blasphemer Esay 64.7 by his blasphemy presently another c. But who stirrs up himself to take hold upon the Lord On Earth likewise there is violence offered Psal 55.9 58.2 Esay 59.6 Jer. 6.7 54 46. Ezek. 7.11 23. Mich. 6.12 Amos 3.10 Obad. 10. Hab. 1.23 Mal. 2.16 Jer. 23.10 David complains of it Psal 55.9 58.2 You weigh the violence of your hands in the earth Instead of weighing all things by Justice they weighed matters according to the violence of their passions they weighed out wrong for right All the Prophets complaine of this violence Esay 59.6 Ier. 6.7 51 46. Ezek. 7.11 23 Mich. 6.12 Amos 3.10 Obad. 10. Hab. 1.23 Mal. 2.16 There is enough and too much of such violence to be found amongst us but such violences are evil and their force not right Jer. 23.10 But how little is there of this holy violence offered at the gates of Heaven Alas for us we strive not in prayer we knock not so as to be heard we are like him of whom the Poet speaks who moved his lips in prayer as if he were fearfull to be heard Labra movet metuens audiri Aug. Cons Lib. 8. c. 7. As Austin acknowledgeth he used to do before his Conversion Callidus a Roman Orator pleading a cause very faintly without any shew of Affection Tully told him that surely he was but in jest and not in earnest for if he had bin so the tyde of his Affection would have bin up It is a shrewd Argument that such as knock gently at the gates of Heaven do not indeed desire to be heard of God Vse 2 Wherefore see that you imploy your hands as well as your tongues in prayer think not that the strength of one hand will do it put to the strength of both knock hard Christ speaking of his Church compareth it to Pillar of smoak arising from the most rich and pleasant Composition of Myrrh and Frankincense and other pleasant Odors Cant. 3.6 Cant. 3.6 Our Prayers are like these Pillars of smoak which ascend out of the wildernesse of this world but this smoak must arise from the sweet perfume of Myrrh and Frankincense By Frankincense some understand the burning fervency of the affection when as an enflamed heart seeketh and by Myrrh they understand mortification and dying unto sin Now that holy perfume of the Tabernacle which God appointed to be made of pure Myrrh and Frankincense to which it may be conceived Solomon alludeth was to be taken of each like weight Exod.
cast upon thee and me blessings not onely undeserved but undesired and been better to us then our prayers than his promises than our hopes Psal 40.5 may we not truly say with David Psal 40.5 Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbred Yet consider I beseech you as you are able the marvailous goodness and bounty of the Lord towards each particular Soul of us Can we cast our eyes any ways but we see bounty What is our Body compounded of but of blessings What our Houses Barns Shops full of but of God's bounty The Cup runs over which he hath put into our hands from him we have Life Health soundness of Limbs and Senses Food Rayment Deliverance c. And for Spiritual mercies what tongue is able to reach them in his giving of his Son to dye for us Tertul. following us with the means to reclaim us continuing his grace and goodness to us Now what doth all this do Surely it emboldens us to continue in sin so that as one saith God loseth much of his credit with us by his liberality and bounty yea Rom. 2. â— we despise it and turn his Grace into wantonness when it should lead us to true Repentance Should a Servant reason thus from his Masters bounty He hath dealt thus and thus with me raised me from nothing to this estate wherein now I am therefore I care not for pleasing him c. Would we not cry shame of such a one and deem him a very Miscreant And yet how frequent are such reasonings Oh bewail this lament it humble your Souls for it and do no more so wickedly but for the future look forward Use 2 Seeing God is so liberal and bountiful it calls upon us for sundry Duties First see that you make an ingenuous acknowledgment thereof and be affected with it to his praiâ—e Psal 106.1 107.1 111.1 2. Psal 106.1 107.1 111.1 2. In many places David doth urge this Use vehemently We use to extol bountiful persons to the Skies but God's bounty far excels First being the Spring-head man is bountiful but by Participation as Heat is in the Water Light in the Air in man Liberality is a Quality but a Nature in God Whence it is that God is never weary of his Bounty but man is quickly tired in any act of Charity or Liberality Secondly in measure there is difference the Creature proves but as a dry brook or Cistern but God is a full Sea never to be drawn dry man's hand is closed or but one open at a time but God's Hand is extensum or expansum no man can do so much with both hands as God with one yet both God's hands are giving Prov. 3.16 Prov. 3.16 Thirdly in the Object Man's Bounty extends but to a few now to one then to another they cannot give to all but God's Liberality extends to all his Creatures yea to his very enemies Fourthly in extent man's Bounty is but in a few things he may supply out want of money but not health if health yet not peace of Conscience but God blesseth us in all manner of blessings Fifthly nor can man give so effectually as God doth for they cannot make us to enjoy what they give but God gives us all things to enjoy he gives comfort with the Creature and strength to it to serve our turns too so that his Bounty exceeds And therefore our Tongues ought to run over in speaking of his praises therein we cannot Hyperbolize we cannot exceed Secondly Take heed of abusing God's Bounty see that it lead you to Repentance Rom. 2.4 5. Reason as Joseph did Gen. 39.8 9. Rom. 2.4 5. Gen. 39.8 9. My Master hath dealt thus kindly with me committed all things to my trust advanced me to highest dignity giving me command and rule over all his Familie how can I then commit this great wickedness and sin against God God hath done thus and thus for me shall I offend him Surely a gracious heart will thus reason Thirdly be ambitious of the service of God who is so liberal and bountiful every one desires to serve a liberal Master they conceive their gifts will be more then their earnings No service like God's Can the Son of Issai give you Gardens and Vineyards said Saul to his Courtiers so may I say of the service of the World Flesh or Devil these make large Offers as the Devil did to Christ Math. 4. Munera magna quidem praebet sed praebet in hamo he puts forth large Baits but he hides damnable Hooks in them And call you that Bounty Fourthâ—y frequently resort unto him by Prayer seeing he is so liberal It was the Answer of a great Courtier to Qu. Elizabeth who asked him when he would leave begging When your Majesty said he leaves giving The gates of bountiful personâ— never want Supplicants and shall the gate of Heaven Grace sometimes seems over-modest through Conscience of unthankfulness and unworthiness Say not Were I as Abraham David c. then God wouâ—d hear me and I might boldly ask but I am an unworthy Creature full of infirmities this discourageth me c. But let not that there is in our good God a seâ—f-propension to deal bountifully with us and the oftner Suitors come to him the better welcome Fifthly like good Children see that you tread in the steps of your Heavenly Father and as you taste of God's bounty so let others taste of yours Isa 32.8 Isa 32.8 The liberal man deviseth liberal things and by liberal things shall stand He is a gâ—eat Deviâ—er or Projector he considers wiâ—h himself what liberal things are to be done and upon thiâ— determines and concludes that he will do it and then really and actually doth it He casts about with himself where he may do a noble action where he may place a benefit how he may do goâ—d â—ither to the Pubâ—ique or else to private persons and accordingly doth it Thâ—s to communicate that good we have to otâ—ers is â—iberality and in nothing can a man be so like God as in this saith Nazâ—anzen but then we must be careful that our liberality be made up of true matter and true form else we are not like God in it he gives of his own so must we otherwise the Receiver is but a Receiver of stollen goods Math. 12.43 He gives largely so must we which may be done in a peny as well as in a pound Mark 12.43 He gives freely without any hope of requital so should we If we give that we may receive again it is not Liberality rightly performed but a Bargain well made If we thus give thus communicate that we have be it little be it much we are like God and tread in his steps and by liberal things we
As a woman that hath felt the Babe in the Womb quick and stirring albeit it lye still for a while yet she knows that she is with child by that which she hath formerly felt Fourthly it sweetens Gods Promises and mercies to us As he that hath tasted honey knows the sweetness of it better then any man can do by the reading of it So he that tastes how good God is in an experimental way finds more sweetness therein then in all that he hears or reades thereof The best Minister on Earth cannot teach so much of God's love and favour as Experience doth There is far more sweetness to be found in the performance of Promises then can be conceived in holding the Promises themselves As one that hath possession of an inheritance finds more sweetness therein then he could find whilst it was his only in reversion and expectation And he that sees the beauty of the Sun takes farr more delight in it then a blind man from his birth that heares the Theory of the Sun read unto him The meditation of Divines upon the joyes of Heaven are able to ravish the soul of the reader with much delight yet they are nothing to that which St. Paul found in his rapture into the third Heaven 1 Cor. 12.2 2 Cor. 12.2 Fifthly and lastly It is experience and observation that doth make a man to be a wise Christian what makes old men to be wiser then the yonger sort Job 12.12 as Elihu speaks but experience which youth wants breathed Deer are not so quickly caught nor experienced Christians so soon entangled with the worl'd 's deceits and Sathans snares It is only this experimentall knowledge that makes a man expert in the trade and warfare of a Christian Take a man that hath only read much of Husbandry Physick Merchandize and Martiall affaires and gotten into his head the notion of all these yet one that hath not read half so much but hath been of long practise and good experience in these will go as farr beyond the other as he doth that hath read much wants experience beyond one that is a meere novice in them Obj. But how may we make the right use of experience and profit aright by it Resp First observe Gods dealing with you or others both in Temporall and Spirituall matters take notice and observe diligently all the speciall favours of God and experiments you receive of his Justice Mercy Providence Truth Goodnesse to your selves or others from time to time There lives not a man on earth but tastes of all these in his own person from day to day yet how few are there that observe them as they ought Call to mind and keep in mind the many favours God hath bestowed on thee from thy Childhood in providing meat for thy mouth cloath for thy back c. Have you forgotten saith Christ how I fed you with a little bread and a few fishes Luke 22.35 and when I sent you forth without mony in your purse meate in your scrip wanted you any thing they answered no Lord Oh forget not this his goodnesse be mindfull of it daily Call to mind the many dangers from which he hath delivered thee and let those preservations never be forgottten by thee Psal 116.8 Psal 116.8 Above all consider how God hath dealt with thee in soul-businesses observe how he deales with thee in the use of his Ordinances what power the word hath had in working upon thy soul to the convincing humbling and converting of thee observe what answer God hath made unto thy Prayers Psal 3 4. 5.3 Psal 3.4 Call to mind and keep a record of the passages of Gods prodence towards others whether of Justice or of mercy Consider the dayes of old what God hath done Psal 44.1 2.8 and of later times what mervailous things he hath done for his Church Psal 44.1 2.8 run through the acts and storyes of holy writ Conferr with experienced Christians Psal 66.16 they will tell thee what God hath done for their soul thus keep a record of Gods works in thy mind and memory Secondly then plead them unto God bring them out of thy treasury and make use of them as occasion requires Thus did David frequently Psal 4.1.4 27.9 10. 22.9 139.13 Psal 4.1.4 27.9 10. Psal 22.9.10 Psal 56.13 71.6.9.17 18. Psal 86.13.16 139.13 Gen. 32.10 11. Numb 14.19 Isay 51.9 10 11. So did Jacob Gen. 32.10 11. So Moses pleads for a pardon of course when God was enraged against Israel upon this ground becaus he had pardoned them many times before Numb 14.19 And see what answer God makes unto it verse 20. Loe I have pardoned them according to thy word And so the Church useth this as an argument that God would preserve them from their enemyes Isay 51.9 10 11. This is no good argument with man Sir you have helped me often therefore help me still but with God it is a prevayling argument we want not arguments of this kind there is none of us but can say to God now this houre Lord thou hast preserved me this day hitherto and brought me hither now Lord enable me to heare Lord thou dost that too therefore enable me to understand and thou dost that for me too now enable me to beleeve and seeing thou hast given me grace to beleeve give me strength that I may practise and if all that be granted desire grace to persevere unto the end Thus labour for the first Grace and never rest till thou feelest the addition of the second grace and to that a third The surest and safest way to lay hold on God is the consideration of what God hath done and the pleading of it from thy experience and thus you shall get much profit by it See then that you Register God's favours and pass not heedlesly by God's dealings with you or others for in so doing you fling that staff out of your hands which should stay you and support you Did we treasure up Experiments the former part of our life would come in to help the latter had we done this long ago we might have been wiser then our Teachers Quest. But is it always safe to ground our confidence on former experience As because God hath done this formerly he will do so still Resp No For it is not barely a Providence but a Promise joyned with a Providence and the distillation that comes from both these make up that Christian experience which we must trust unto unless the cause be good and warranted by the Word and have a Promise to attend it our Confidence may come bleeding home notwithstanding former good success had In the former the Children of Benjamin failed they had a bad cause in hand yet from the good success they had in two former Battails against Israel they grew confident that they should prevail a third time Judg. 20.32 In the latter Sampson failed when he encouraged
the first concerns Infants and Children Danaeus in orat Dom. c. 4. Psal 8.2 and such as have not the use of Reason these cannot performe the Duty as yet and are excusable As for that of David Psal 8.2 Out of the mouth of Babes and Sucklings c. â—hat is to be understood of the might and power of God seen in them yet these must be taught as soon as they are able to Learn to lisp out Hosanna even in their tender years Eyf 1. Colos p. 15. these seeds of direction are to be sowen in their hearts even in their Infancy that so they may be in a better forwardnesse when they come to years of understanding Secondly This is not to be understood of all sorts of Prayers Publique as well as Private Vocal as well as Mental for Publique Prayer in the Congregation vocally pronounced and offered up belongs not to all but to those that are thereunto called aâ—â—s the Pastor of the Chureh Acts 6.4 Jam. 5.14 Acts 6.4 Jam. 5.14 Nor are women permitted to speak in the Church as the mouth of the rest neither in preaching or praying further then in manifesting their Assent by closing up with Amen The grounds or Reasons of this Doctrine delivered are these First Prayer is a moral precept and all the Commandements of the morall Law binde the consciences of all men to obedience so long as they are in force and his morall precepts being perpetuall binde the consciences of all to obedience perpetually Secondly We are all Gods Creatures and bound to worship him as he is our Creator Psal 107. 147. Psal 107.147 Beasts Ravens in their kind call upon him and shall we be worse then they to whom God hath given the Use of Reason that we may serve him better then they Thirdly Nor is there any one amongst us but stands in need of some blessing or other and if we want then must we pray for it as you find in my Text Fourthly None but hold something of God and must pay this Rent we hold by Coppy what we have and owe to this Lord suite and service Obj. But if all are bound to pray then the wicked as well as good Esay 1.15 Psal 50.16 Prov. 15.8 Resp Acts 8.22 and if so why are they forbidden Esay 1.15 Psal 50.16 Prov. 15.8 There is no man so wicked but stands Charged with this Duty Acts 8.22 Simon Peter calls to Simon Magus to pray to God The second Commandement enjoyns the materiall part and imposeth the Duty on all Secondly Yet wicked men living in sin may not pray for that they sin in the formall part of prayer in the right manner of doing it and so take Gods name in vain in the performance thereof which is forbidden in the third Commandement These praying amisse without Faith Repentance Fear Fervency c. God counts their prayers abominable and rejects them Thirdly Though wicked men sin if they pray not and sin if they pray yet the sin of such is lesse who faile in the manner of praying then theirs who wholly omitt it for in the totall omission of this Duty there is a double a breach breach both of the second and third Commandements but in performance of the duty though sinfully the third Commandement is onely violated Fourthly Although God do not hear nor will he hear a wicked man that prayes in respect of his sin John 9.31 Yet such may be encouraged to the Duty John 9.13 as they are Gods Creatures though but Ravens nor will God withhold from them Common mercies but reward with Temporall blessings the very shaddow of goodnesse as he did Ahab 1 Kings 21.29 Use If this be a duty of generall Concernment 1 King 21.29 and belongs to all Let every one make Conscience of it none hath a dispensation for the omission thereof from the Throne to the footstoole It is not highnesse nor honour nor poverty nor sicknesse that will dispense with it Blesse the Lord O house of Levi Blesse the Lord O house of Aaron saith the Psalmist Psal 135. So here let the house of Judah Psal 133. Kings and Potentates of the earth blesse the Lord and call upon his name let them praise him and magnifie him for ever Let the Tribe of Reuben Nobles and Potentates of the Earth make Conscience of honouring that God who hath honoured them Let the Tribe of Dan Judges and Magistrates do the like calling on God for grace to execute Judgment without partiality Let not the Tribe of Gad forget it men of War and Martialists that God may teach their hands to War and fingers to fight The Tribe of Zabulon Sea-faring men and Marriners these have a great need to call upon God being in the mouth of daunger So the Tribe of Ioseph Students and Schollars The Tribe of Benjamin Traffiquers and Merchants And the Tribe of Ashur Citizens and Courtiers The Tribe of Isachar Country-men and Farmers every Tribe as well as the Tribe of Levi whose calling calls on them especially to be aboundant in this uDty All must pray every Tribe must call upon the Lord praise him and magnifie him for ever Revel 5.8 we read that every one had his harp and viall full of odours so ought Revel 5.8 this Duty to be performed by every mans own self and for himself The Just shall live by his own faith Hab. 2.4 saith the Prophet so he must look to get his living by his own prayers I might reprove the horrible prophannesse of most families who are without prayer and live in an ordinary neglect of this Duty Let such read those Texts Psal 97.6 Zeph. 3.1 Dan. 9.13 Ezek. 22.30 And of such as neglect this duty in private Psal 79.6 Zeph. 3.1 Dan. 9.13 Exek 22.30 especially great ones who have greatest cause to pray seldome shall you hear of a silk-stocken worn out at knees with praying The Lord amend us for we stand in great need of mending Thus much of the warrant now to the work it self Ask Seek Knock. Here are three Acts but the Duty is the same all is by Prayer albeit expressed by a kind of gradation in three several termes whereof the latter imports more vehemency then the former Some distinguish the words thus Bonavent in Loc. Ask by Prayer Seek by Living well and Knock by Perseverance and holding out unto the end And others thus Ask by Prayer Seek by Reading Knock by Repenting or ex parte petiti in respect of the thing sought thus Petite veniam Quaerite Gratiam Pulsate ad gloriam Ask forgivenesse Seek for Grace Knock to enter into Glory Aug. In short for so Austin concludes it To Ask is the Labour of the mouth To Knock is the Labour of the hand And to Seek is the Labour of the Heart so that the whole man is to be occupyed and all the members of the Body and powers of the soul are to be employed in this Duty of Prayer