sight of the keeper of the prison as we read Prov. 16.7 Gen. 39.21 Exod. 3.21 Psal 106.46 Psal 88.18 Gen. 39.21 And the Children of Israel favour in the sight of the Aegyptians Exod. 3.21 And the Jewes that were in Babel and other places he gave them favour in the sight of all that led them away Captives Psal 106.46 And it is he that taketh away Friends and removes them far from us Psal 88.18 so that in them out of him there is no safe repose for help Secondly Earthly Friends can but befriend us in some particular troubles and wants some in one kinde some in another none in all which is the Reason that we stand in need of a multitude of Friends nor can all our Earthly Friends afford sufficient help in all our necessities There is some choise mercy that God reserveth for himself immediately as peace of conscience joy in the holy Ghost and the graces of his spirit which however they are bestowed on us in the means yet without the concurrence of divine grace Gen. 30.1 2. they can do nothing Give me Children saith Rachel to Iacob or I dye Am I in God's stead saith Iacob that I should give thee Children So shouldst thou come to thy best Friend on Earth and say Give me Faith Give me Repentance Give Peace of Conscience must not he answer thee as Iacob did his beloved Rachel 2 King 6.26 27. or as the King did to the woman in the siege of Samaria If God do not help how can I Were it in our power to help you to grace there is not one of you that should this day return home without it It is God only that is able to do all for you Ephes 3.20 Thirdly Earthly Friends cannot befriend us in all Places should they be both able and willing to help us yet they cannot be in all places at once here and there too I may be shut up in close prison banished out of the kingdome cast into a Den of Lyons or be where I cannot send unto my Friend But God is such a Friend as is every where where we are on this side the sea 's or beyond them Jer. 23.32 24. Am I a God at hand and not a far off saith the Lord do not I fill heaven and earth Jer. 23.23 24. When Abraham was called out of his own Country Psal 139.7 8. God went with him when Ioseph was in prion God was with him c. He is a Friend in Court City Country David found him in all places in his meditations Psal 139.7.8 And in all places he is ready to supply our wants No Friend like him Fourthly the friendship of our earthly Friends proves many times vain for every man at his best estate is altogether vanity Psal 39.5 Psal 39.5 And their purposes and promises prove no better they fail us in undertaking for us sometimes above abilities or else through heedlesnesse and forgetfulnesse or other weaknesses frustrating their good intentions If not so yet their breath goeth forth they return to the earth and in that very day their thoughts Psal 146.3 4. which they had of helping and doing us good perish with them Therefore put not your trust in Princes saith David nor in any Son of man Psal 146.3 4. And why not there is no help in them and why no help in them their breath goeth forth they Return to the Earth and their very thoughts do perish Object But it seems by this that no mortall man is to be trusted be he never so able or faithfull Resp Here we must distinguish between that trust we put in men and that we put in God Trust in men is that Credit which one puts in another in our mutuall and wordly dealings spoken of Prov. 31.11 This is Civil Trust in God is the Affiance and confidence of our hearts in him Prov. 31.11 relying upon his providence and promise both for the removing of evil Psal 37.3 1 Tim. 6.17 and bestowing of good spoken of Psal 37.3 1 Tim. 6.17 This is Religious There is a Civil trust due to men who are raised up as means under him to succour us and do us good and that is lawful But it must be subservient to that Religious trust which we are to put in God nor can that be put in any Creature without Idolatry and therefore forbidden to be put in man or in any earthly Creature Now let us come to the Application of the point Use What shall we say to those who in the day of their distresse withdraw their hearts and hopes from the Almighty and put their confidence in the Creature some in one some in another but few there are that make the bosome of God their chiefest refuge and fly to him as to their best Friend in the time of trouble To which of the Saints wilt thou turn said Eliphaz to Iob Iob. 5.1 Iob 5.1 Had he put that Question to a Papist he would readily have answered to St. Sithe for my pursse to St. Loy to save mine horse for my teeth to St. Apoline to St. Iob for the Pox to St. Luke to save mine Ox Fox Martyr to St. Anthonie to save my Swine c. They have Saints enough to turn unto As men do please for every disease they have a Saint particularly Such is the grosse Idolatry of the Church of Rome who set up some such to be prayed unto and put confidence in as never had any true being but were meer Phantasies and Imaginations of mens brain And others such as we may conceive without breach of Charity are damned wretches in Hell And for the best of them who were indeed true Saints on earth and now glorious in Heaven it cannot be done to them without infinite wrong offered both to the Father Son and Holy Ghost Call upon me Psal 50.15 John 16.23 Rom. 8.15 saith God in the day of trouble Psal 50.15 not on that Saint nor this Angel Ask my Father in my name saith Christ and he will give you John 16.23 He is the onely Mediator both of Redemption and Intercession between God and us 1 Tim. 2.5 An the Holy Ghost teacheth us to cry Abba Father Bishop King Rom. 8. Should we take saith one the Pen of a ready writer and begin at Genefis and proceed to the end of the Revelation and note all the Prayers and supplications which are many yet not one that is made to any other then the true God Nor shall we find any Commandement Promise or warrantable example for that practice Indeed we read of a damned wretch in Hell who did addresse himself to Abraham Luke 16.24 Father Abraham said he have mercy on me Luke 16. vers 24. but that example will not affoard them one drop of water to coole the tip of their tongues Jer. 17.5 Others fly to mortall men and rest on earthly meanes in the day of their Calamity They make flesh
God in giving hath an eye unto the necessityes of his Servants Pag. 345 Reas 1 For he answers Prayer according to the meaning of his own Spirit Pag. 346 Use 1 Then we may not put up our Prayers to him in an absolute way for all things Pag. 347 Use 2 And if we have not those particulars granted which we desired yet we ought to rest satisfied ibid. Doct. 9 God is many times larger in his gifts then we are in our desires Pag. 348. Reas 1 For he is of a liberall disposition and gives like a King Pag. 349 Use 1 Therefore we should not be discourage in our greatest suites ibid. Use 2 And learn to measure unto God as he measureth unto us Pag. 350 Doct. 10 All liberality and bounty is not Friendly Pag. 350 Use 1 And therefore all liberall persons should not be extolled Pag. 353 Use 2 And we wary that we be not ensnared by the bounty of any Pag. 354 Doct. 11 God doth not alwayes give where he loves Pag. 354 Vse 1 No cause then to be overjoyed when God so heareth us as to let us have what we desire Pag. 355 Doct. 12 Importunity is the prevayling Argument with many Pag. 355 Vse 1 In all honest suits therefore hold out and be not weary Pag. 356 Vse 2 But in evil suits arme your selves against Importunity ibid. Doct. 13 Importunate Prayer is prevayling with God Pag. 356 Vse 1 This informes us whence it is that our prayer prevaile not Pag. 359 Vse 2 And may stirr us up to be more Importunate and zealous in Prayer then we have been Pag. 360 Verse 9. And I say unto you Aske and it shall be given you Seek and ye shall find Knock and it shall be opened unto you Doct. 1 Prayer is a warrantable worke Pag. 366 Reas 1 For the Saints in all ages have practised it ibid. Reas 2 And many promises are made unto it ibid. Reas 3 And the whole Trinity concurre in the discharge of it ibid. Vse 1 Therfore we have great cause to be humbled for our neglect Pag. 367 Vse 2 And to be encouraged to set upon the duty with chearfullnesse Pag. 368 Doct. 2 Prayer is a work of generall concernment Pag. 369 Reas 1 For Prayer is a morall precept Pag. 370 Reas 2 And we are all Gods Creatures and bound to worship him ibid. Reas 3 Nor is there any but stands in need of his blessing ibid. Reas 4 And there is none but holds something of him and so stands bound to do suite and service ibid. Vse 1 Wherefore all should make conscience of the doing of it Pag. 371 Vse 2 And those sin highly that neglect it Pag. 372 Doct. 3 Prayer is a difficult work Pag. 372 Reas 1 And that in respect of its own nature being very spirituall ibid Reas 2 And for that many essentiall circumstances are required in it Pag. 373 Reas 3 And the many letts we are sure to meet with when we go about it Pag. 375 Use 1 Thence we may be informed of the holynesse and excellency of the duty Pag. 377 Use 2 And the errour of those discovered that think the task easie ibid. Use 3 Their labour of Love should be acknowledged that pray for us Pag. 378 Use 4 And when we go about it to enter upon it as upon a work of great difficultye ibid. Use 5 And it may comfort those who have ability given them in any comfortable manner or measure to discharge it Pag. 384 Doct. 4 God expects that our desires should be expressed by word of mouth Pag. 390 Reas 1 That others may joyne with us in the duty ibid. Reas 2 And that our Affections may be the better stirred up unto the duty ibid. Use 1 Then such as content themselves with short ejaculations and neglect to use the tongue in Prayer are faulty Pag. 390 Doct. 5 True Prayer must be accompanyed with a sense of the want of those things we crave Pag. 391 Reas 1 For that puts us into a praying condition ibid. Use 1 Wherefore take we notice of our particular wants Pag. 393 Use 2 And be sensible of them when we go about the duty Pag. 394 Doct. 6 What we would have we must crave in the form of Beggars Pag. 395 Reas 1 For it is Almes that we live by Pag. 396 Use 1 The Church of Rome herein is fayling ibid. Use 2 We may be hence informed of our states and conditions ibid. Use 3 And learne something from Beggars in praying ibid. Doct. 7 Asking must go before giving Pag. 399 Reas 1 For God stands no further engaged to us by promise Pag. 400 Reas 2 And he delights to have his favours sued for ibid. Reas 3 Else he might give to them that needed not ibid. Use 1 Those who think to have without asking will be deceived Pag. 401 Use 2 And let us Examine how we came by what we have ibid. Use 3 And be warned not to be tongue-tyed ibid. Doct. 8 Upon fervent Prayer is no denyall Pag. 402 Reas 1 For God cannot forget his own name Pag. 403 Reas 2 Christ intercedeth for such as so Pray ibid. Reas 3 The Father himself loveth such ibid. Use 1 Seeing it is but ask and have let it encourage us to call upon God ibid. Doct. 9 What we obtayne by asking is not of our deserving Pag. 406 Reas 1 For being but beggars we can deserve nothing ibid. Reas 2 Gods blessings are of more worth then to be bought ibid Use 1 By this the Doctrine of merit is overthrown Pag. 407 Use 2 And we informed that all we hold is in Frank Almoigne Pag. 407 Use 3 And encouraged to come to God notwithstanding our unworthynesse ibid. Doct. 10 All are at a losse Pag. 411 Reas 1 For Adam lost all through his defection Pag. 412 Reas 2 And we his posterity through our own actuall transgression ibid. Use 1 Then their condition is sad who are not hereof sensible Pag. 413 Use 2 And all prevayled with to forbeare the practise of sin ibid. Doct. 11 It is not enough to sue by Prayer unlesse we pursue by endeavour Pag. 415 Rom. 1 For otherwise God is but mocked Pag. 416 Rom. 2 Nor will our seeking be availeable ibid. Vse 1 Then such as neglect Endeavour are to be blamed Ibid Vse 2 And all exhorted to get up and be doing Pag. 417 Doct. 12 Such as seek faithfully shall find infallibly Pag. 419 Reas 1 For else God should with-stand his own glory Pag. 420 Reas 2 And his Servants be disheartned Pag. 420 Vse 1 Wherefore let such as seek and find not blame themselves Pag. 424 Vse 2 And all be exhorted to seek God aright Ibid. Doct. 13 Heaven hath a Door Pag. 425. Reas 1 The High-Priest hath opened our passage Pag. 426 Vse 1 Then they are deceived that think All may enter Ibid. Vse 2 And we exhorted to magnifie God's mercy to the Sons of men Pag. 428 Doct. 14 An holy violence is to
must take notice of is our own disability to help our selves Psalm 60.11 and the disability of any other Creature in Heaven or Earth to supply our wants You have heard before that till God be up no Creature can arise to help us David saw this and found this and protests against the expectation of help from any other Creature in Earth or Heaven Psal 73.25 26. Psal 73.25 26. and being sensible of his own inability to help himself and of the inability of any other Creature to supply his need he findes his soul in a sit frame to approach before God verse 28. verse 28. It is good for me to draw neere to God Thirdly of our own unworthynesse to obteyne that we crave Dan. 9 8 9. we must be sensible There is as great a want of worth in the best of us why God should supply our wants as there is of ability in our selves to supply them I am not worthy saith Jacob of the least of all the mercyes and of all the truth which thou hast shewed unto thy Servant Gen. 32.10 I am but dust and ashes Gen. 32.10 Gen. 18.27 Psal 22.6 Pro. 30.2 Math. 8.8 Luke 15.19 Luke 18.14 saith Abraham when he came to speak with God Gen. 18.27 I am a worme and no man saith David Psal 22. I am more brutish then any man said Agur Pro. 30. I am not worthy thou should'st come under my roofe said the humble Centurion Math. 8.8 I am not worthy to be called thy Son said the Prodigall in suing to his Father Luke 15.19 Lord be mercyfull to me a Sinner l aid the poore Publican Luke 18.14 and he it was that went home justifyed rather then that proud Pharisee who boasted of his own worthynesse You see what wants you are to be sensible of when you come to pray Now let us apply this Use 1 I have read of a devout but ignorant Papist and I have heard the like of an ignorant and prophane Protestant who not knowing how to pray as he ought would every morning on his knees repeate the Alphabet A. B. C. D. c and then conclude Lord put all these letters together and of them spell syllables and of syllables make words to make such a sense as thou knowest may be most to thy glory and my good But we have learned better things we must spell our own wants out of the Crosse Row and put them up to Heaven in the name and mediation of his Son by the assistance of his Spirit who will teach us to spel and put together and then God will read them It is a degree of unthankfullnesse to thank God too Generall and not to insist upon the weight and measure and proportion and goodnesse of every particular Mercy so it is an irreverent and inconsiderate thing saith a learned and grave Divine not to take particular wants into our thoughts and into our Prayers that so we may take a holy knowledge that we are worth nothing worthy of nothing have nothing but from God and by Prayer Obj. But God knowes our wants better then our selves Math. 6.8 as our Saviour tells us Math. 6.8 What need we then particularize Resp Christ makes this an Argument against vaine babling but not against praying and from thence stirres us up to an earnest and serious performance of the Duty The truth is we do not make known our wants to God to informe him of that he knowes not but we manifest our obedience and duty unto him in running that course of getting good things which he hath prescribed Jer. 29.11.12 Phil. 4.6 Jer. 29.11 12. Phil. 4.6 and likewise show that we our selves do know albeit not altogether as we ought what it is we stand in need of This is that which is required Use 2 Wherefore take speciall notice of what it is that you stand in need of be more sensible of your wants both Corporall and Spirituall Who is he that complaines not of want yet where is he that complaines aright when we are hungry thirsty cold naked c we make some kind of howling as God speaks of Israel Hos 4.14 Hos 4.14 but therein we are more like beasts then men There is a want in all outward things in riches pleasures and delights of this world Isay 55.2 Isay 55.2 that want we are not sensible enough of much lesse of the want of the graces of Gods Spirit In every power and faculty of the soul there is a great want in every gift and grace of the Spirit as in Knowledge Faith Repentance Love Joy Meeknesse Patience much is wanting And in every duty we perform Publique private we come exceedingly behind hand but where is that he or she that bewailes these wants The Church wants the State wants shall I tell you what what need I A Carpenter in rearing up a Fabrick finding his work not to come home after much knocking asked his Son what it wanted he answered a good workman This is the maine want indeed we are naught starke naught at praying the Lord in mercy mend us then all will be mended but till we are more sensible of our wants there is little hope of our amendment Go to Christ bewaile thy wants confesse thy nothingnesse If he aske thee thy Name say my name is sicknesse thou art a Physitian on blessed Jesus heale me my Name is Lost and thou cam'st to seek such ô blessed Jesus find me my name is want and thou art fullnesse ô blessed fullnesse out of thy store supply me my Name is Beggar and thou art Bounty out of thy bountyfullnesse relieve me Etiamsi non sum dignus nihilominus tamen sum indigens said learned Pomeran Such a kind of begging must be in praying as in imported in the word here used Aske Even as Beggars are wont to beg an Alms in a humble and submissive way Whence we take up this note Doct. What we would have we must crave We must aske as Beggars do an Almes humbly craving it from the hands of God What is prayer but a craving of Blessings from the hands of God in the name of Christ. In some places it is said to be a calling upon God Gen. 12.18.21.33 Psal 4.1 50.15 Phil. 4.6 Gen. 12.8 21.33 Psal 4.1 50.15 but it may not be thought to be such a calling as men make for a due debt but a making known of our Requests to him that is the Master of Requests by humble Petition Phil. 4.6 wherein we renounce all others titles and rely wholly upon his Bounty Thus the Saints when they have come to God have used the Tone of Beggars and observed the Posture of Beggars Psal 119.58 Dan. 9.57 18 19. 2 Tim. 1.18 Exod. 9.19 2 Chron. 6.13 Ezra 9.5 Dan. 6.10 Psal 95.9 Mark 10.7 Luke 22.41 Acts 9.40 20.36 Ephes 3.14 Math. 6.11 David comming to God intreates beseeches Psal 119.58 Daniell putting up his supplication to Heaven beggs for
we have it in our English Liturgy when thou didst overcome the sharpnesse of Death Aditum per vulnera pandit thou didst open the Kingdome of Heaven to all Believers Thrice were the Heavens opened to him whilst he was on Earth Math. 3.16 Math. 17.5 Acts 1.9 Once in his Baptism Math. 3.16 The second at his Transfiguration Math. 17.5 And the third at his Asscenston Acts 1.9 Which visible Scissures and patefactions were figures of our invisible enterance and that it was made by Christ alone For as St. Iohn speakes of opening the Book No man neither in Heaven nor Earth Revel 5.3 Joh. 14.6 Joh. 10.7 Revel 3.7 Revel 1.18 nor under the Earth was worthy not able to open Heaven for us in which regard he is said to be the Way Ioh. 14.6 and the Door Iohn 10.7 and to have the Key of David Revel 3.7 yea of Death and Hell Revel 1.18 Vse Let such take notice of this Doctrine as think it an easie matter to enter into Heaven 1 Cor. 6 10. Revel 21.8 22 15. albeit they finde themselves amongst those mentioned in the black Catalogue 1 Cor. 6.9 19. Revel 21.8 22 15. whom God hath threatened to exclude yet they make but a tush at all as if they had power to enter whether God will or no at pleasure It is true that Heaven hath a Door but a door that stands not open to all Commers so as that who so will may enter when he will without knocking It is a Door that hath a Lock belonging to it albeit a spring-lock which we can shut upon our selves but not open again at pleasure it is the hand within that must do that Nor is there any other way to enter then by the Door The wall is said to be great and high there is no climbing over that Revel 21.12 Math. 6.20 Revel 21.12 Nor is there any breaking through Math. 6.20 Nor is there any window to creep in at The excellency of Heaven is wonderfull and secret God will not open a window for the eye of his own they may not be prying in too far into his secrets A Door indeed he hath prepared for the foot a passage for the soul both whilst it is in the body in holy thoughts fervent prayers and when it passeth out of the Body at the day of Death but yet so as that Door cannot be opened neither by force nor fraud no Pick-lock nor Golden-key can do any thing here Bribery unlocks the gates of Hell but not the Door of Heaven Nor will St. Peters keyes which the Pope pretends to have fit the wards of that Lock These keyes that hang at the Pope's girdle are the keyes of the bottomlesse pit Revel 9.1 Revel 9.1 not of the gates of this Celestial City Pope Leo being much troubled in his Conscience for sin was cheared up by his Confessor after this manner Quid times sancte Pater c. what makes you thus affraid most holy Father you have the keyes of Heaven and the merit of Christ at your dispose Oh! said Leo this you know that he who sells any thing hath no right in that he sold I fear since we have so often sold Heaven that we shall have no right nor interest therein our selves nay the very Angels of Heaven those Celestiall spirits though they be able to penetrate all things under Heaven yet are they not able by their own power to enter that body without leave no more then they are able to enter into the body of one another The Empyrean Heaven where God and all his blessed ones inhabit eternally gives way to these Messengers by the power of God when they are sent otherwiâ—e they could not passe in or out And shall any wicked Liver think to get in without Gods leave Oh desperate folly Use 2 Secondly what cause have we to magnifie the riches of Gods goodnesse to us wretched sinners who being without hope by reason of sin ever to enter into Heaven either in soul or body there being a brook in the way a torrent of wrath and curses betwixt us and it yet was pleased in giving his Son for us to dry up that torrent and drink up that wrath so that we may passe over it Psal 110.7 as Israel did over Jordan and not be swallowed up so making that possible to us through Christ which through sin was altogether impossible Hos 2.15 Had there bin no Door of Hope as we see there is we had bin the most wretched and miserable of any of the Creatures that God ever made but this may stay our sinking hearts and raise up our drooping spirits It is possible it is possible to enter into Heaven there is a Door and a Door to open Clavus penetrans Clavis aperiens saith Bernard the nailes that fastned him to the Crosse are the key that unlockt it An entrance a passage is made for our Prayers so that they may come into Gods presence and a passage for Gods blessings to come to us A passage from man to God from Earth to Heaven by the Prayer of Faith And a passage again from God to man whilst he heareth Prayer and showreth blessings upon our heads sending down his Holy spirit into us and his Holy Angels to attend upon us even in this Life and at the day of Death A passage for our souls too which if we commit to God in well doing we need not doubt but have comfortable assurance that albeit our bodies be interred in the earth for a time Eccles 12.7 yet our spirits shall return to God that gave them And at the last day a passage will be found both for body and soul into that Heaven whither Christ our head is already ascended and be for ever entertained in that house and within those Doors ubi non intrat inimicus ubi non exit amicus saith Austin where neâ—er any that hates thee shall get to thee nor any that loves thee part from thee Let us often think of the Door and be careful to find the Door get a knowledg of Christ Jesus 1 Cor. 2.2 Acts 4.12 and him crucified there is no other name under heaven to be saved by but by that name He is the way the Truth and the Life If we know not him we do but grope as the Sodomites struck with blindness for the Door but shall not find it God by his word and spirit calls upon you come up hither Revel 4.1 Follow that call it will bring you to the Door and being come knock as we are willed by our Saviour Reve l. 4.1 and knock with violence So much as I have said the word imports and giveth us to understand that Doct. There is a Holy violence to be offered at the gate of Heaven Having found the door it is not enough to call or ask Ho who 's within there Nor to rap easily and gently there must be a bouncing as we use to
King shall be his Friend saith Solomon Prov. 22 11. Prov. 22.11 Math. 5.48 Luke 6.36 1 Per. 1.16 Love purenesse or heart and purenesse of life Be holy as God is holy mercifull as God is mercifull c. Strive to be like him for likenesse breeds further love and likeing labour to be made partaker of the Divine nature conforme to his image so thou shalt have the King of Heaven for thy Friend 2 Pet. 1.4 he will enteâ— into a league of friendship with thee and become a fast Friend unto thee for ever Use 3 Again if God be the good man Friend it may afford singular comfort to the godly in that they have such a Friend â—o go unto Usually none have more enemies on earth then they none fewer friends and yet none better befriended having the great God of Heaven theirs who will not be wanting in any point of friendship to them for he that inspires friendship into others will undoubtedly keep the laws of friendship himself so esteem our friends his and our enemies his He will instruct us and counsell us protect us and provide for us And as Jehosaphat said to Ahab when they had entred into a League of friendship eath with other I am as thou art 2 Chron. 18.3 my people are as thy people my horses as thy horses so saith God to his friends my Angels are your Angels my Hosts your Hosts my servan s yours my Creatures yours He makes a Covenant even with the Beasts of the field in the behalf of the god y Hos 2.18 Job 5.21 22 23. Iob. 5.21 22 23. Indeed Sathan and his Agents hate the Godly the more for this because they are the friends of God but God will so dispose of their malice that they shall in hating of us become friendly to us against their wiâ—ls Prov. 16.7 Prov. 16.7 he will give a double triumph over their hatred and over their power No reason then to be caâ—â—down with the want of Friends 1 Sam. 1. Amâ—not I better to thee then ten Sonnes said Elkanah to Hannah why weepest thou So may God say to us why grievest thou is not my Friendship better to thee then the Friendship of a thousand worlds Obj. This is comfortable indeed to those that have assurance that God is their Friend but how may I rest assured of that Resp First Examine the frame of thy Affections whether they are wâ—olly for God and suite with his Do you love what he loveth do you hate what he hateth As you find God to stand affected so do you exercise every Affection If he be dishonoured reviled reproached do you lay it to heart as if the wrong were your own Psal 69.7.9 It was thus with David Psal 69.7.9 If so with thee then rest assured God is thy Friend and thou his Secondly True Friendship excludeth all Neutralls and Corrivalls it being only between two Unus mihi propopulo crit et populus pro uno Senec. according to Aristotle The Love of Charity is due to all but that superlative Affection that is placed on a Friend cannot well be dispersed amongst multitudâ—s So there is a certaine Love that we must give to the Creature but there is a Love due to God that no Creature must have besides himself neither Father Mother Wife Child nor ought else must step betwixt God and our hearts Math. 16.24 Math. 16.24 25. Luke 14.26 Psal 44.17 Pro. 17.17 Ruth 1.16 Revel 2.10 Delicata estamiritia quae amico um sequitur felicitatem Hieron Gen. 22.12 If it be thus then thou mayest conclude thou art the Friend of God and he thy Friend Thirdly A true Friend is tryed in Adversity Prov. 17.17 It is prosperity saith one that gets Friends but it is Adversity that tryes Friends as Naomi did Ruth If thou beest the Friend of God thou wilt cleave close unto him in the hour of Temptation Thus Christ proved his Friendship unto us and so we must to him God will fift and search the stability of our Love as he did Abrahams and if we shrink at every storme we are not Gods Friends but Hypocrits and Apostates True Friends rejoyce in their sufferings for the name of Christ as did Peter and Iohn Act. 5.40.41 Nay saith St. Paul we rejoyce not only Acts 5.40 41. but even glory in our Afflictions Rom. 5.3.5 and that because of the Love of God in Christ Rom. 5.35.39 Rom. 8.35.39 which is shed into our hearts by the Spirit that is given us 1 Cor. 2.12 1 Iohn 3.24 Fourthly a true Friend is a Friend to his Friend's Friend he will love his Friend's Friend's and his Friend's Children for his Friend's sake so Davids Friendship to Ionathan reached 2 Sam. 9.1 and extended to the Friends and Children of Ionathan So it is here if we be the Friends of God we will be the Friends of those that love God we will count his Friends ours and his enemies ours as Iehosophat said to Ahab 1 King 22.4 Psal 26.2 139.21 And thus David discovered himself to be the Friend of God Psal 16.2.139.21.22 Fifthly and lastly a true Friend disclaimes all self ends and interests in what he doth all that he aimes at is the good and wellfare of his Friend which he desires to promote Senec. Epist 9. ad Lucil. Seneca reproves such as would chuse a Friend that he might relieve them in their wants and visite them in sicknesse this saith he is but mercenary I will chuse a Friend that I may have one to shew Love unto to visit if he be sick to help if he be in want c. So for men to choose God to be a Friend unto them that they may be helped out of troubles and have their estates blessed that they may get such and such things by him This is warrantable and yet to make this the highest end of Gods Friendship is Mercenary But to choose God for my Friend that I may worship him serve him love honour and obey him for ever this is right See then that thou seekest God more then thy self 1 Cor. 10.24 let his honour and glory be preferred in all thy undertakings Jonathan was a fast Friend to David and he valued nothing of a Kingdome for Davids sake he loved him not that he expected good from him but that he might have one to whom he might shew Love Finde these things in thy self and then rest assured that God is thy Friend and thou the Friend of God Obj. But may not this Friendship betwixt God and us be broken off and lost We have told you before that Gods Friendship is not fickle Resp Aug. l. de Amicitia Prov. 17.17 A true Friend saith Solomon loveth at all times Prov. 17.17 By which saying Solomon declareth plainly saith Austin that true Friendship is eternall but if it cease at any time it was never true Gods Friendship is eternall and everlasting whom he loveth once
hand of Divine Providence whereby he worketh And to be carelesse herein is to neglect the Divine Providence for our good and no better then a tempting of God Math. 4.7 Math. 4.7 Besides the promises both of things earthly and heavenly are made to such as use endeavours to obtaine them Heb. 6.12 and no further can we expect them then meanes is used that God hath ordained for the obtayning of them Use 1 That Paradox then held by some seducers in these last and worst dayes is false and impious that Carelesse Christians are the choisest Beleevers This is some of the trash of the Traskites which they would make good by the Word Phil. 4.6 1 Pet. 5.7 Math. 6.34 But none of these places Phil. 4.6 1 Pet. 5.7 Math. 6.34 forbid a Provident care in using of the meanes but a wringing perplexing and distrustfull care proceeding from unbeleefe Nor hath any been more confident of Gods making good his promises then those who have been most carefull in using meanes to obtaine them Acts 27.22.31 Obj. John 6.27 Resp Math. 20.6 Asts. 27.22.31 But Iohn 6.27 Labour seemes to be forbidden So then it seemes if the question should be asked as it was by him in the Gospel why stand you here all the day idle it may be answered not because none hath hired us but because we are forbidden to labour What then shall we do for food or rayment if that be so why then do we not supinely gape till the showres of Providence shall raine down Quailes into our mouthes expect the stony Rocks to cleave into cups and afford us drink for our thirsty pallats and out of a conceit of a lawfull sloath expect bowells of mercy from the Birds of prey and waite for the Ravens to be our Carvers Let us slumber Pro. 6.10 and sleep and fold our hands and with the Lillies in the Field neither labour nor spin and yet expect that the hand-maids of Nature shall cloath us and get us ready All this might be done if that precept were meerly Negative but the meaning is Labour not only and principally for that meat that perisheth but for another food viz that which indures to eternall Life If earthly things will not be had without labour and toyle think not that the things of Heaven which are farr more excellent will be had by idlenesse and be cast upon you whether you will or no or that Grace will grow like weeds without sowing or tilling Use 3 Wherefore sit not still at home live not in idlenesse and yet think to have your wants supplyed but get up and go forth of dores use the meanes dilligently that God hath appointed for your good It is the dilligent hand that maketh rich Prov. 10.4 saith Solomon The sluggard shall be cloathed with raggs when such as are dilligent shall stand before Princes Pro. 22.29 Pro. 22.29 God hath given us a double Calling Generall and Particular and in both we are to serve his Providence Our Particular Calling dilligently followed makes a supply of our outwardwants and the following of our Generall Calling of our Spirituall The former appeares by that of the Apostle 1 Thes 4.11 12. 1 Thes 4.11 12. there is no Calling be it never so meane if honest and industriously followed but is accompanyed with a blessing Pro. 14.23 Pro. 14.23 In all labour there is abundance or profit the labourers hire is never kept back by God Pro. 28.1.2 Pro. 28.1 2. It is not simply a Calling but Diligence in it that brings the blessing with it No honest calling but hath yielded competency to them that follow it If not the fault is in our selves not in our Callings And for a supplying of our Spirituall wants the works of our Generall Calling must be followed as diligently It is not enough to have the meanes but use the meanes Follow these markets as diligently as you do the other play not the part of that Carter in Isidore who having overthrown his waggon prayd'd his God Iupiter to helpe him but would not put to his shoulders And yet trust not to the meanes but desire God to blesse the meanes unto you Sense Spiritual And indeed our Saviour's drift is principally to stirr us up to the duty of Prayer and from what this man did in going to his Friend to supply his wants he would give us to understand thus much that Doct. Prayer is the best meanes of provision It is the surest course that can be taken to supply our wants The best remedy in the day of our calamity It must needs be so First because it is sanctified by God and established by Divine wisedome for obtaining of all things needfull that concerne this Life and the Life to come Psal 50.15 Isay 19 20 21. Phil. 4.6 Heb. 4.6 Psal 50.15 Isay 19 20 21. Phil. 4.6 Heb. 4.6 Now God having prescribed this who is the Fountaine of all blessing and Author of all help it must needs follow that it is the best meanes that can be used Secondly this hath to do above It comes to the Throne of Grace lays hold on Gods name from whom alone all our help cometh Psal 124.8 when as all other meanes and helps have to do below on earth and with earthly things and can go no further then mens Counsells Persons or Purses can reach Thirdly this is a true Catholicon a Generall remedy for every malady It is like the Indian stone that remedieth all diseases as appeares 1 King 8. whatsoever plague 1 King 8. from verse 33. to verse 40. and from verse 44. to verse 51. whatsoever sicknesse or other misery doth befall us Prayer will remedy it No such universall and generall help in all extreamities as this is Physitians for divers diseases have divers remedies but the Christian hath this one which is better then all Prayer Fourthly it is the Readyest remedy evermore at hand in what place soever you are you may help your selves and others by it 1 Tim. 2.8 Jeremiah prayes in the Dungeon 1 Tim. 2.8 Lament 3.55 Jon. 2.1 Acts 12. 16. Ionah in the Whales belly Peter in the Prison Paul in the Stocks In the Fields on the Leads in the Chamber in the Closet in Caves and Denns of the Earth it may be taken and used Fifthly it is the speediest remedy no sooner are our Prayers out of our mouths nay in our hearts but they are in Heaven and no sooner are they in Heaven but we shall find the benefit of them Dan. 9.21 22 23. Gen. 24.15 Acts 4.31 Dan. 9.21 22 23. Gen. 24 15. Acts. 4.31 Lastly it is an approved remedy it hath its Probatum est upon constant experience of Gods Saints who have ever found it to be the best Leaver at a dead lift 2 Sam. 22.4.7 Psal 118.5 2 Sam. 22.4.7 Psal 118.5 Obj. But if this be the best meanes what need we use any other and whereto tended the
a voyce A man may see a sound a sad aspect a pale look a hollow cheek a bloodlesse lip a trembling hand speaks loud and presseth this Argument of such mens necessity who yet are more perplexed to aske then to want Lay thine eare unto the ground and harken after them that lye in the dust enquire after the necessities of the poore distressed and let that Argument of Necessity prevaile with thee which doth with God and all good men More particularly This Necessity of his did arise from a double cause The one respects his guest that was come unto him the other himselfe In respect of his guest First he was no stranger but a Friend of his so that what was done on his behalfe he judged as done for himself Secondly he in his journey had come out of his way to visit him And by the Law of equity kindnesse must be required with kindnesse Then in respect of himself and present condition which was such that he had not wherewith to enterteyne his Friend which did cause him to seek out at that time of Night Of both somthing briefly It was on his Friends behalfe that he was at this time a Suitor yet so as that he sued as for himself Lend me for a Friend of mine Thence observe Doct. A true Friend makes his Friend's case to be his own what is done unto a Friend or for a Friend is esteemed by a Friend as done to and for himself So David made Abiathars case his own 1 Sam. 22.23 1 Sam. 20.34.41 Psal 35.14 Mark 9.22 1 Sam. 22. ult And Jonathan Davids 1 Sam. 20.34.41 This David intimates Psal 35.14 I behaved my self as though he had been my Friend why how was that in mourning for their sadd estate as though it had been my own So Mark 9.22 The Fatâ—er cryes come and help us and have compassion on us when it was his Child only that was possessed This is required and enjoyned of all Religious Friends Rom. 12.25 Heb. 13.3 Rom. 12.15 so Heb. 13.3 And this was the Apostles own practise he joyed in the prosperity of the Church of Thessalonica as in his own 1 Thes 3.7 8 9. 1 Thes 3.7 8 9. 2 John 1.4 2 Cor. 2 3. So St. John to heare of the Children of the Elect Lady that they walked in the Truth 2 Epist. 1.4 so 2 Cor. 2.3 St. Paul is confident that his joy would be the joy of them all And so for Sorrowing at the Adversity of Friends see Neh. 1 2 3 4. Dan. 9.4 These were safe enough themselves Neh. 1 2 3 4. Dan. 9.4 Esth 7.4 2 Cor. 11.28 29. yet their Friends case was their's So Esther 7.4 and 2 Cor. 11.28.29 Use You that professe Friendship to others may make tryall thereof by the point in hand whether your Friendship be sound and good either to God or Man To God who would not be esteemed for the Friend of God but who are affected with Gods cause as if it were their own Should we be wronged in our Body Name or Goods in our Wife Children Servants how would we take it alasse our zeale would be stirred up we would not endure it But doth not God suffer in these daily and yet we are silent and can well disgest this do we then herein make our Friends case to be our own so on the other side how chearfull are we and joyfully affected when all things goe well with us and ours Is it so with us in Gods cause when it goes well with the Church Alass it is otherwise we make not this Friends case to be our own And in our Friendship towards others which we pretend to beare there we are much wanting Every member of the body hath a sense of the injuries the other members suffer yet we heare and see the injuries of our Bretheren without remorse Amos 6.6 Somtimes it may be Amos 6.6 we can rejoyce with them that do rejoyce but how seldome do we mourne with them that mourne and weep we are so taken up with our own ease and pleasures that we have no leasure to think of the distresse and misery that they are in whom yet we pretend to beare much love unto Christ told his Disciples that their Friend Lazarus was dead this so affected them that they made a motion one to another to goe and dye with him Iohn 11.16 Tell many of us John 11.16 your Friend such a one is weak sick in great want we are little moved therewith c. Use But let the godly be herein comforted true Friends will lay to heart their case and make it as their own they will mourne with them pray for them as for themselves and though all our Friends on Earth should fayle as Isay 63.9 yet we have a fast Friend in Heaven who doth sympathize with us in all our Afflictions and is hungry thirsty in us and esteemes our case to be his as we have it Math. 25.40 Math. 25.40 and hath been before shewed Secondly in that this Friendly guest came to give his Friend a visit and that not as the Samaritan did the wounded man in transitu Luke 10.33 Luke 10.33 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de via out of the way saith the O iginall we may stop here a little and for all our haste take up this useful Observation Doct. It is a Friendly part to visit albeit we goe somewhat out of our way to do it David remembring the kindnesse that Nahash had shewed him sent and visited Hanun his Son as a testimony of true Love albeit it was ill requited 2 Sam. 10.2 2 Sam. 10.2 Joash pretending great Love and bearing good will to Elisha gave him a visit 2 King 14.14 2 King 14.14 And St. Steeven mentions it as a Friendly office in Moses Acts 7.23 Luke 1.39 to goe and visit his Brethren Acts 7.23 Mary goes into the Hill-Country to visit Elizabeth Luke 1.39 and Elizabeth being delivered was visited by her Neighbours verse 58. verse 58. Barnabas and Paul resolved thus to manifest affection to their Brethren Acts 15.36 Rom. 15.24 Heb. 13.23 1 Thes 3.6 Gal. 1.18 Acts 15.36 This St. Paul promised the Romans to do Rom. 15.24 The Thessalonians desired it 1 Thes 3.6 He went up to Jerusalem to see Peter and aboade with him fifteen dayes Gal. 1.18 And how many bouts did he fetch in his travailes to come to those whom he affected Reas Things of like Nature desire Union and Communion two flames of fire make one and two Rivers if they meet fall into one stream Now Friends being of like affection temperature and condition cannot be kept one from another besides Love is of an uniting nature and covets the presence of the beloved party Use This duty then would not be neglected nor mis-interpreted strangenesse alienates affection exceedingly when Friendly society doth enkindle it A great cause of this neglect is mis-construction as if Friends came to
so great and many yet one thing denyed shall so solely possesse their memories that all former kindnesses and favours are cleane lost and buryed in forgetfullnesse when it may be the request made makes not for the good of him that craves it nor for the Credit of him of whom it is craved to condescend thereunto One desiring of Publius Rutilius an unjust request beâ—â—â— denyed said in Indignation Valer. Max. lib. 6. What am I the better for all thy Friendship if thou denyest me this that I desire of thee And what am I the better for thy Friendship said Rutilius if thou desirest that of me which cannot be granted by me without dishonour If thy desires suit not with rectifyed Reason and Religion or are unfitting and beyond the expedience of him who should graunt thee thy desire be not offended with thy Friend but with thy selfe if thou meet with a Repulse the refusall is deserved To think ill of any man for not giving thee what he need not is injustice much more for not giving thee what he ought not But if thou should'st rise higher and for one denyall blot out the remembrance of many benefits that were the heighth of Ingratitude Such dispositions are no way to be liked that will either make unkindnesses and remember them or unmake kindnesses and forget them This is the fault of the Friend without to be reproved The Friend within is faulty in not daring to deny his Friend without any request unto him made be it never so immodest and unreasonable Caius Blossius being demanded by Laelius in the presence of the Romane Consulls what he would have done for his Friend Gracchus answered All things Put case then said Laelius he should have required of thee to have burnt our Temples would'st thou have done it My Friend said Blossius would never have required that of me but if he had I should have done it for his sake Accursed is that Friendship which is so slavish as to refuse nothing which a Friend requireth Amicitia in malo esse non potest Aug. ad Cons be it never so unjust Socrates being advised by his Friend Criton to break prison and save his Life by flight replyed thy earnestnesse my Friend in this matter were much worth if it were consistent with uprightnesse but it not being so the greater it is the more troublesome it is True Friendship is neither fond nor cruell It is an injurious weaknesse to be drawen upon any by-respects whatever to the furtherance of faulty suits and unlawfull actions And it is cruell courtesie to yield to any thing prejudiciall to it selfe or dangerous to the beloved party As 〈◊〉 shewed before in Adoniahs case Consent in sin is Conspirâ—â—â— not Friendship And yet that facile and flexible disposition which like wax is fit for every impression Mr. Tho. Fuller mixt Cont. p. 77. is saith a Reverend Divine esteemed in the world for a good nature but such Osyers saith my Author can never make Beames to beare any stresse in Church or State If this be good Nature let me be a Clowne he cannot be a Friend to any that is a Friend to all and the worst foe to himselfe If the desires of my Friend be such as I know will endanger him or prejudice my selfe and so pleasure neither I should in condescending besides making my self accessary to his fault give him a Scorpion instead of a fish and occasion him in cold blood to say Ille amando me occidit There is a man whose Loving and kind affection wrought my destruction Obj. But denyalls are grievous to generous mindes As it is harsh for a Friend to beg so no lesse to be denyed Resp It is so for in the denyall of a Friends request we reprehend him and implicitely charge him with want of discretion in asking what is not expedient or fit and therefore our denyalls would be given in milde and loving termes and not as Nabal denyed David with a crabid and crosse interrogatory Who is David and who is the Son of Ishai The bitter and malignant quality which denyalls and repulses of a Friend within to his Friend without carry with them would be corrected with loving speeches and milde behaviour So that albeit thou satisfie not thy Friend in his desire yet thou so manifestest thy Love and good Affection to him by Circumstances as that he shall never have just cause to tax thee of unkindnesse So did this Friend within who being loath to satisfie his Friend without in one kinde endeavours to satisfie him in another and renders some plausible reasons to him why he could not give him what he desired of which hereafter Now to the spirituall sense where first observe that God is a Friend within alwayes within Call Myst Doct. He is within in divers respects First in respect of Habitation Our God is in Heaven saith the Psalmist Psal 115.3 That is his home Psal 115.3 Psal 68.5 Psal 113.5 Psal 123.1 there he dwelleth Psal 113.5 68.5 123.1 But this must be warily understood He is not in Heaven circumscriptivè as though he were included within that compasse as bodyes are within the compasse of some place and may be circumscribed with all the Dimensions for this is contrary to his infinite greatnesse which doth fill both Heaven and Earth The Heaven of Heavens is not able to containe it 1 King 8.27 Nor is he within in Heaven Definitivè as though he were no where else As the Angels 1 King 8.27 who though they are not in Heaven circumscriptivè for that they want bodyes and so are not circumscriptible yet they are there Definitivè so as when they are there they are no where else Certaine it is that God is present in every place and bounded within no place He is as truly without the Heavens as he is in them in as much as his infinite essence cannot be conteyned in them He is no where because no place whether Reall Nusquam est ubique est Bern. or Imaginary can comprehend him He is every where because no body no space or spirituall substance can exclude him or avoyd the penetration of his essence David compasses the world Psal 139.7 8. Psal 139.7 8. findes him every where yea he findes him in a strange place a place of our own making which grew out of our Sinns that is Hell If we make our bed in Hell A wofull Inn to make our Bed in yet God is there too and more strangely there then any other place because he is there without any Beame of Light James 1.17 Rom. 15.25 who is the Father of Lights without any beame of comfort who is the Father of all Consolation he is in all places and can be circumscribed in no place Neither of these wayes is God said to be within in Heaven But in Heaven he is said to be Declarativè there and thence declaring his unspeakable glory majesty There he doth
i. e. thou wilt arise it is spoken prophetically and have mercy on Sion c. for he will regard the Prayer of the destitute and not despise their prayer vers 17. And Isa 33.10 Now will I arise saith the Lord now will I be exalted now will I lift up my self that is now that the Enemies of God's People grow so tyrannical and insolent and that my people call on me for help as they did ver 2. The truth of this I might shew you in sundry Examples but I shall not overburthen you with many Cast but your eyes upon the afflictions of God's Church under Pharaohs Tyrannie An Iron Yoak was laid upon their necks to use Moses's expression Deut. 28.48 upon a suspicion of revolting heavy burthens are imposed on them they tread in Mire and Clay Exod. 1.11 and are enforced to serve with rigour so that their lives were made bitter with hard labour ver 12.13 they proceed from burthens to bondage from bondage to bloud from vexation of their bodies to destruction of the fruit of their bodies Midwives are suborned to destroy all their Male-Children they whose Office it was to help the Birth must now murther it ver 15. If they refuse the multitude shall do it ver 22. Cruelty that before but smoaked now breaks forth into a flame and to add to their misery an insupportable task is laid upon them they could neither make straw nor find it yet they must have it and for not doing what was imposed they are made daily to feel the lash of the Whip Exod. 5.12 14. All this while God seemes to be as one asleep holds his peace lets their Persecutors alone The persecuted sigh groan cry and call on God which God heard as before Exod. 2.24 3.7 8 9. And now he ariseth comes to deliver them and being arose Now thou shalt see saith he what I will do to Pharaoh Exod. 6.1 and with a strong hand he delivers them out of the hand of their Oppressours and brings out his people with joy and his chosen with gladness Psal 105.48 Look again upon the state of God's Church in the dayes of Ahashuerosh Ester 3.5 6. Haman had obtained a decree for the slaughter of the Jews the Decree was sealed published the day set and appointed for the execution of it all this while God seems to be asleep he looks on seems to take no notice of it the Jews are greatly perplexed they fast mourn weep lye in sackcloth and ashes they cry out with a loud and bitter cry then God awaketh and ariseth for their help Chap. 5.1 2 3. and being risen awaketh the King Chap. 6.1 causeth him to send for the Chronicles of his time turns him over to the Record of Mordecai's fidelity in discovering a Treason intended against his person by two of his Eunuchs upon which Mordecai is honoured Chap. 9.22 the Decree comes to be disanull'd Haman the Conspirator and his Sons are hanged and to the Jews deliverance is granted for which days of joy and rejoycing are by the Jews celebrated Many other proofs may be brought for confirmation but I shall onely produce one more unto you Math. 23.28 In that History of Christ's Sea-Voyage with his Disciples a great Tempest arose stirred up as some are of opinion by the Devil who questionless would have drowned Christ if he could so that the ship was covered with Waves Christ he was fallen asleep in the hinder part of the ship saith St. Mark that is the stern Nark 4.3 being wearied probably with exercise of his Ministery amongst the multitude on the shore His Disciples being terrified and much afraid thinking their case desperate come to him and awake him with an Out-cry Master save us we perish Christ thus awaked reprehends them for their immoderate fear and the weakness of their Faith Why are ye fearful O ye of little Faith and then rebukes the Wind and Sea charging them even with threatning and menaces to be still upon which followed a great calm to the admiration of all beholders Besides the truth of the story there is a mystery in that passage of Scripture by the consent of all Divines Antient and Modern it sets forth unto us the state of the Church of God militant on Earth resembled unto a Ship wherein Christ and all the Faithful do pass from Earth to Heaven The Sea is the World a very unconstant Element resembled by St. John to a Sea of Glass Rev. 4.6 The great storm and tempest that ariseth is a lively Representation of the great troubles and persecutions Rev. 1.16 which are raised by the Devil and his Instruments against the Church intending the ruine of it Christ his being asleep in this storm sets forth the seeming neglect that he hath of the peace quiet of the Church for the greater manifestation of his power and our patience The crying out of the Disciples sets forth the Prayers of the Faithful who night day cry unto him for the defence of the Church Christ's arising rebuking of the winds intimates his reproving and plaguing of the enemies of the Church The great Calm that follows signifies the peace that the Church and People of God shall enjoy in the end in despight of Sathan and all his adhaerents And thus much for the Confirmation of the Point propounded The Use followes Use If this be thus let not the wicked triumph for when God doth arise his enemies shall be scattered Psal 68.1 and they that hate him shall fly before him and arise he will and not alwayes keep his bed nor close his eyes Oh! what navock do the enemies of Gods people make whilst God seems to sleep Psal 83.2 4 12 94 4 5 6. David tells us Psal 83.2 4 12. Psal 94.4 5 6. and they are encouraged to all this mischief upon a conceit that God is asleep and sees not verse 7. But understand ye bruitish amongst the people Verse 7.8 9. and ye fools when will you be wise he that planteth the ear shall not he hear and he that formed the eye shall not he see Verse 8.9 His eyes behold yea his eye-lids try the Children of men saith the Prophet in another place Psal 11.4 God hath both an eye and an eye-lid God seeth with an open eye saith a reverend Bishop when he discovers a thing at present Psal 11.4 and causeth us also to see it And he considereth with his Eye lid when he winketh at the wayes of men B. B. King Serm. at Whitehall Nov. 5. 16â—8 and maketh as if he slept and taketh leisure and respite before he brings things to light God in the sufferings of his Church and people may be silent for a time as one that seeth not and heareth not but his eyes are at no time so shut but that he sees through his Eye-lids and well considereth the doings of the Sons of men on earth The Master sometimes makes as if
nor Christ for Christs sake So Hos 7.14 Ioh. 6.26 searcely is Iesus sought for Iesus saith Austin Propter te Domine propter te was his Motto so must we seek him as not any other thing as it were him not any other thing besides him nor any other thing before him saith Bernard Some Seek Prov. 2.4 Luke 15.9 Dominus quaerendus est sicut diligendus Hug. Card. Esay 26.9 but not fervently and earnestly they Seek not as for silver Prov. 2.4 not as the woman did for her lost groat Luke 15. as God is to be loved so must he be sought with all our heart with all our soul c. So Esay 26.9 Mary at the Sepulchre was so intent that she minded not the Gardiner Lastly Some Seek not constantly and perseveringly Seek the Lord and his strength Psal 105.4 Luke 2.46 2 Tim. 1.17 seek his face evermore saith David Psal 105.4 Ioseph and Mary continued three dayes Seeking So Onesiphorus sought Paul till he found him out 2 Tim. 1.17 All such seek and misse because they seek amisse And so much for Answer to the Objection Use 1 If then at any time we Seek and find not impute the failing unto your selves and not to God for he never said in vain to any of the house of Iacob Esay 45.19 Psal 9.10 Seek you me Esay 45.19 He never forsaketh them that seek him saith David Psal 19.10 and he will not begin now Vse 2 Wherefore be we encouraged to set our hearts to seek the Lord aright 1 Chron. 22.19 1 Chron. 22.19 Seek what you should Seek Seek where you should Seek Seek when you should Seek Seek as you ought to Seek and rest assured that your labour shall not be in vain 1 Cor. 15.58 you shall find In Seeking for earthly things at mans hands we often faile but if we Seek the best at Gods hands we alwayes Speed We may go to the Physitian and Seek health but meet with Death we may go to the Lawyer and Seek for Law and Justice and meet with Injustice and Oppression we may Seek to Friends for kindnesse and favour and finde enmity and hatred from them All that Seek to men speed not though their requests be never so just and honest as we find Luke 18.1 But whom did God ever send away with a sad heart that sought him sincerely Suetonius reports of Titus that he was wont to say that none should go away from speaking with a Prince with a sad heart God likes it not that we should go from him with a dejected spirit it is our own fault if we do Ezra 8.22 Lament 3.23 Psal 34.10 Psal 9.10 Amos 5.6 The hand of the Lord is with them for good who seek him Ezra 8.22 He will be good to that soul Lament 3.23 They shall want no good thing Psal 34.10 Never be forgotten Psal 9.10 But they shall live for ever Amos 5.6 To conclude with that of Berward It is more easy for Heaven and Earth to passe away than that he who so seeketh as he should should not find that so asketh should not receive that so knocketh should not have it opened to him And that is the last branch I am to speak of Text. Knock and it shall be opened unto you And here as in the former we have the thing enjoyned Knock. And the promise made It shall be opened unto you we begin with the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornibus ferio à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knock ye A term that imports more vehemency then either of the former It is a Metaphor taken from the Oxe or some other strong necked beast which runneth with the Horne against any thing with force and violence and gives a great blow unto it Such a holy kind of violence must be offered at the gate of Heaven by our prayers if we would have it opened unto us bare asking is not enough Seeking not sufficient unlesse we so ask so seek as that we Knock withall in our asking and seeking Something is implyed in this term as well as imported that implyed is that Doct. Heaven hath a Door A Door or gate we know is properly that whereby an enterance is made into some house City or other place and serves to let in some and keep out others Thus Metaphorically Heaven is said to have a door or gate Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Acts 10.11 Revel 4.1 19.11 Acts 7.56 Luk. 13 25.2â— Math. 25 1â— Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Which gates are not literally to be understood but Mystically pro modo intrandi for the manner of Entrance that door those gates are those passages whereby we enter and are admitted This Door doth sometimes open to let in some and is kept shut against others St. Peter saw them open in a vision Acts 10.11 So did St. Iohn Revel 4.1 191.11 St. Steven saw them open visibly and sensibly Acts 7.56 And as it opens so it shuts Luke 13.25 28. Math. 25.10 It keeps out as well as le ts in And it is a large two leaff'd Door Revel 3.8 Per portam Ecclesiae intramus ad portam Paradisi Aug. Serm. de temp 136. 2 Pet. 1.11 the one leaf of it is Grace the Grace of Regeneration and Adoption by this we make our first entrance into Heaven and that in this Life sealed and confirmed unto us in our Baptism which is the Sacrament of our Admission into the visible Church the Suburbs of Heaven and the more we abound in grace the more abundantly do we enter 2 Pet. 1.11 The other Leaffe of this Door is Glory Math. 25. Math. 25.10 No passage to Glory but by Grace and into it our souls shall enter at the day of Death Luke 16.22 23 43. Luke 16.22 23 43. And at the day of Judgment we shall be admitted both in body and soul to enter in with Christ Colos 3.4 Thes 4.17 and Reign with him in Glory Colos 3.4 1 Thes 4.17 Reas The ground of this is laid down Heb. 10.19 20. The High Priest entred into the Holy of Holies Heb. 10.19 20. with the blood of Beasts Now we have free entrance into Heaven it self which is the Truth and Substance of that shaddow through the precious blood of Iesus Christ He is that new and ever living way ordained and consecrated for our only passage into glory Man by his transgression was not onely excluded the Earthly Paradise but the Heavenly Heaven was by it fast shut against him and Hell set wide open for him but God in mercy pittying mans misery â—ent his Son to satisfie his Justice for mans disobedience Sanguis Christi clavis Paradisi Hier. and by satisfying and obeying in our behalf to open Heaven again for us which he did exactly so
30.34 Exod. 30.34 If we pretend much Faith and want Charity or good workes if we shew not forth the fruits of faith in our lives the perfume of Prayer is not sweet in Gods nosthrils If you make that perfume according to God's description put in as much of the Myrrh as of the Frankincense of each a like weight let holinesse of Life accompany your holy Profession of Faith and when your hands drop down Myrrh and your fingers pure Myrrh then lay hands on the handles of the Lock as the Church saith she did Cant. 5.5 and knock-hard that you may be heard And so we have done with the Duty Cant. 5.5 The Incouragement followes And it shall be opened unto you Such is the power of Prayer Text. Doct. that the gates of Heaven cannot stand shut against it Elijah by his fervent prayer lockt and unlockt Heaven at his pleasure Jam. 5.17 Iames 5.17 by turning the key one way he lockt it up that it rained not and by turning it again he unlockt it and set it open so that the Heavens gave rain and the Earth brought forth her fruit And as he fetched water from heaven by his prayer so he fetched fire thence by it 2 King 1.18 Jos 10.12 Esay 38.8 Luke 3.21 2 King 1.10 Ioshua's Prayer had such power over Heaven thâ—t the Sun and Moon stood still till he was revenged on his enemies as we read Ios 10.12 And Hezekiah by his prayer brought the Sun back ten degrees by which it was gone down as we read Esay 38.8 When Christ prayed the Heavens opened Luke 3.21 And the godly prayinâ— by the same spirit have the like power When St. Steven was brought forth to be stoned he knocked at the gate of Heaven by his fervent prayer Acts 7.56 Lord let me in Lord Iesus receive my spirit and presently the Doors of Heaven opened unto him this he saw and did see withall Christ Iesus whom he had preached Standing at the right hand of God Christus stat ut Vindex sedet ut Judex as being ready to revenge his wrongs Acts 7.56 Obj. But the Virgins knockt yet could not be admitted Math. 25.11 So other Math. 25.11 So Luke 13.25 Luke 13.25 Resp But they were Hypocrites and gracelesse persons and the Promise is not made to such nor will every knocking do it as before was shewed you but the knocking at the gate by the hand of Faith and of a holy Life Such as so knock shall have the Door of Heaven flung open to them that their Prayers and Persons too in due time may enter Vse And now me-thinks if nothing that hath hitherto bin said concerning Prayer should cause you to be in love with it yet this that is now spoken of the efficacy and power of it should cause you to affect it Austin aytly terms Prayer the key of Heaven for that it lets us into Gods treasury whence we may take what we will it opens the Door and gives us enterance yea possession of the whole house There is a kind of Omnipotency in it Oh! what cannot Prayer do If the Door of Heaven cannot be kept shut against it can prison Doores iron gates withstand it It cannot be There is no prison so strong but prayer is able to make the Door fly open Read Acts 12.5 6 7. Acts 12.5 6 7. Peter is committed to prison by Herod the Doores are fast lockt upon him and least the prisoner should make an eascape he is bound with two chaines and strongly warded with a double watch so that in humane judgment there was no possibility of escaping and yet Peter is delivered and that through the Prayers of the Church The Church sent up their prayers and God sends down his Angel who awakes him unbindes him directs him instructs him brings him out of danger before he leaves him by which it appears that it was prayer rather then the Angel that delivered Peter out of prison for prayer went up before the Angel came down Another like Instance we have Acts 16.15 26. Acts 16.25 26. Paul and Silas are put into prison cast into the lowest dungeon laid fast in the stocks neck and feet together made sure enough one would think they betake themselves to prayer they send that on their errand into Heaven and it knocks so heard that it shakes Heaven and Earth by and by the prison Doores were opened and every mans chaines loosed and fell from him such is the power of prayer that no Door can stand barrd against it This St. Paul knew right well by his own experience insomuch that at other times when he was a prisoner he trusted that through the Prayers of the Saints he should be delivered Philem. 9.22 Heb. 13.18 19. No such way to procure deliverance for Gods imprisoned servants Philem. 9 22. Heb. 13 18 19. as to send up hearty Prayers to Heaven on their behalf And as no Door on Earth can keep shut against it So no power on Earth is able to withstand it Thou hast prevailed with God said the Angel to Iacob and shalt with man If it can conquer God it is able to prevaile against Esaus wrath Gen. 32.28 mans greatest malice shall fall before it as did Haman's malice before Esther Esther 4.16 The craftiest pate shall not defear it Ester 4.16 2 Sam. 15.32 2 Chron. 14.9 11 12. Exod. 17.11 2 King 19.15 35. the counâ—ell of Achitophel shall wither before Davids prayer 2 Sam. 15.32 the greatest army shall fly before it as did the hoast of a thousand thousand Aethiopians before the the prayer of Asa 2 Chron. 24.9 11 12. So Exod. 17.11 prayer of Moses is more powerful to conquer an hoast of Enemies then the swords or pikes of all Israel besides so was Senacheribs hoast overthrown by Hezekiah's prayer 2 Kings 19.15 35. The prevailing Power of Prayer Anno Dom. 175. Tertull in Apologet Cohors Fulminea Justin Mart. Apol. 2. Niceph. Calist Eccles Hist Lib. 4. c. 12. is not onely to be found in sacred story but it hath bin recorded in all ages of the Church In the Primitive times the Legion of Christians was called the thundering Legion For that upon their prayers God scattered their enemies with thunder and refreshed themselves with showres in a great drought which was done when Marcus Antonius waged war against the Germans his Army being brought into a desperate condition through great and long thrist the Christian Soldiers fell upon their knees and craved help of God and were suddenly not onely relieved with great showres of rain but their enemies were also strucken down with many strokes of thunder whereupon they were termed as aforesaid Cohers Fulminea After this Anno Dom. 394. Ruffinus Socrates Doro. et Ambros de obit Theod. in the good Emperour Theodosius his time in a battail sought against the Tyrant Engenius when the day was almost lost and in the sight of man an apparent overthrow
was at hand the Emperour lights from off his horse and stepping before his Army and in the sight of the Enemy falls down prostrate on the earth crying our Ubi est Deus Theodosii where is the God of Theodosius whereupon there arose such a mighty winde that it blew the darts of his Enemies upon themselves in such a wonderfull manner that Engenius with all his hoast were utterly discomfited who seeing the power of God so to fight against them were forced in effect to say as the Aegyptians did God is in the Clouds and fighting for them In latter times we read that Henriens Anceps the Emperour of Germany Bucholcer Chronol upon the prayers of his Soldiers they crying out with a loud voice Kyrie eleison Kyrie eleison Lord have mercy upon as Lord have mercy upon us flew and put to flight a mighty Army of the Hungarians by whom he was in danger to be worsted And we in this Land can bring in our Testimony amongst many other that great deliverance in Eighty eight from our enemies which must needs be ascribed to the fruit and powerful effect of prayer which was then put up to Heaven in that behalf nor doth it want the Testimony Spec. Belli Sacri p. 182. of the enemies of the Church we read of the Angronians a poor people in France that worshipped God sincerely amidst a whole kingdom of Papists that when as they saw the enemy to approach they would cry altogether for aid and succour to the Lord whilst the Soldier fought without the rest of the people within Fox Martyr 883. with their Ministers put up their hearty prayers to Heaven and that from the morning untill the evening Insomuch that the popish Soldiers that went against them told their Commanders that the Ministers of that Town with their prayers conjured and bewitched them so as that they could not fight And the Queen-Mother of Scotland was sometimes heard to say Spec. Bel. Sac. that she more feared the fastings and prayers of John Knox Fox Mart. Vol. 1.151.182.298 and his Disciples then an Army of thirty thousand men such is the power of prayer against the force and fury of men be they never so many or mighty Other instances might be produced but I shall referr my Reader to Fox Mart. nor hath it power onely over Heaven and Earth but over Hell too Thus our Saviour telleth his Disciples being to deal with Spirituall Powers that some Devils were so strong that they could not be cast out but by fasting and prayer Math. 17.21 Math. 17.21 Importing that fasting and prayer is able to cast out the stoutest and sturdiest Devil whatsoever We read of a young man that had yeilded himself body and soul to the Devil Acts and Mon. 788. for money and had written the bond with his own blood upon the prayers of Luther and some others in his Company the Devil was forced to come and throw in the obligation amongst them Acts and Mon. 788. In the Life of Basil we have a story that the Devil appeared to a Penitent Sinner being at his prayers and told him If you will let me alone I will let you alone meddle not with me and I will not meddle with you he found that by the prayers of that good soul God had weakened his power not onely upon that man who prayed but upon others too therefore he was content to come to a cessation of armes with him that he might turn his forces another way Athanasius telleth us that the hearty recitall of the first verse of the Psal 68. would make all the Divels in Hell to quake All conclude with Chrysostome that Prayer is Flagellum Daemonum that wherewith we lash and scourge them And thus you see the prevalent power of Prayer over Heaven Earth and Hell It opens for us the Golden gates of Heaven they will not keep it out it flings open the iron gates on Earth yea the brazen gates of Hell so that they cannot keep us in Let us not have this key to seek when we should use it at every to turn it do but turn it the right way no door can stand closed against it To Conclude Eras Adag ex Lucia The Athenians had a great Anchor which they called the holy Anchor c. and this they were accustomed to cast out when they were in greatest danger at Sea Prayer is to us as this Anchor A great storme is arose and yet increaseth the ship is like to be overwhelmed with waves Now cast out this great Anchor c. Oh! that we were more Aboundant in this duty then I would not doubt but that God would change the face of this our English nation and not only wipe blood from the Body but teares from the eyes of this poor Church his disconsolate and afflicted Spouse We have done with the severall Acts enjoyned and with Promises to each annexed But yet me-thinks something should be spoken to the Copulative And which hand-fasts the one unto the other mans Duty and Gods Bounty our Practise and Gods Promise Ask And then it shall be given you Seek And then you shall find Knock And then it shall be opened unto you The condition is premised and the Reward is thereupon promised Do your part and then God will do his each Promise is made to each Act with Implication If you Aske not you have not if you seek not you find not if you Knock not it will not be opened unto you You see then how Doct. Evangelicall Promiseâ— are propounded to us with Iff's and And 's they are to be understood with a Conditionall clause In both Covenants the Promises run thus Do this and live saith the Law Luke 10.28 Levit. 18.5 Luke 10.28 Levit. 18.5 Acts 16.31 Beleeve and thou shalt be saved saith the Gospell Acts 16.31 we might abound with proofs I shall only commend theâ—e few unto you Gen. 4.7 Ezek. 18.21 John 11.40 13.17 Rom. 8.13 10.9 2 Pet. 1.10 Quest Doth not this confound Law and Gospel Resp In both Conditions are required but with difference The Law admits no qualification every one must exactly performe the condition in his own Person But the Gospel requires the condition with dispensation for many faylings it gives favour and passeth by infirmityes upon confession and prayer at the throne of grace it accepts of a surety and of weak endeavours which the Law doth not Obj. But Evangelicall Promises run generally without exception Isay 55.1 John 7.37 Math. 11.28 Resp Isay 55.1 John 7.37 Math. 11.28 Obj. Though they are in generall without exception yet they are not absolute without condition they are generall that none may dispaire but yet conditionall that none may prefume thus John 3.16 Life is offered upon condition of Faith John 3.16 Ezek. 18.21 22. Math. 11.28 Mark 13.13 and Ezek. 18.21 Pardon of sin upon condition of Repentance and Math 11.28.22 Rest and refreshment
they note First the infallible truth of it Gen. 41.32 2.17 Gen. 41.32 2.17 Psal 24.7 8 9 10. Psal 136.1 2. Joh. 3.3 5. Luke 13.3 5. Secondly the excellencie of it so Psal 24.7 8 9 10. Thirdly the profitable use thereof Psal 136.1 2. Fourthly the absolute necessity of the thing Joh. 3.3 5. Luke 13.3 5. As they respect the Persons First that repeareth the Point so it importeth First Certainty of that which was uttered so that he dares say it again Gal. 1.8 9. Gal. 1.8 9. Secondly earnest desire that heed should be given thereunto and not suffered to slip Heb. 7.1 Heb. 7.1 In respect of the Persons to whom the Repetition is made it implyeth and argueth First their need thereof in regard of their dulness Heb. 5.11 2 Tim. 2.14 2 Pet. 1.12 Isa 28.10 Phil. 3 1. Eccles 12.11 in hearing Heb. 5.11 Secondly weakness in remembring 2 Pet. 1.12 Thirdly backwardness in practising Isa 28.10 Secondly it is for their good Phil. 3.1 it leaveth a surer print and deeper stamp in the mind Doctrine delivered is like a Nail driven but Doctrine repeated is as a Nail rivetred so shews Solomon Eccles 12.11 Use By this then it may appear that there is too much niceness both in Minister and People the one in neglecting to hear the same things again as superfluous and needless and the other in omitting to preach the same things again that before hath been taught as unprofitable and fruitless He is not a Preacher sufficiently learned that must of necessity preach the same things again to his People that he taught them the Sabbath day or some few Sabbath days before nor is he sufficiently discreet that forbears any Repetition or the handling of any Point therefore because he hath handled that before A good Scribe saith Christ brings out of his Treasury things both new and old Math. 13.52 Old for the matter New for the method and yet the Attention of an Auditory may sometimes be discouraged with too tedious Repetitions as some do who like the Clock tell all that they told before and but one more This would be avoided as tedious to the Hearer Yet it is a supercilious and fastidious delicacy of those who cannot indure to have their Attention guided into the ensuing Discourse by the Repetition of Heads formerly delivered albeit it may fall out as oftentimes it doth that as in the payment of some Debt what was overseen in the first telling comes to be made up in the second what slipt the Memory upon the first delivery is upon the Repetition recalled When God's Minister returns to you Gen. 43.15 as Joseph's Brethren did to him with double money in their Sacks mouth Why find you fault It should not be grievous to any of us to hear the same Doctrine more then once as it was to Peter when he heard our Saviour ask him the third time Joh. 21.23 Peter lovest thou me but esteem it a high favour from God to afford us many excitations to Holy Duties 1 Sam. 30.1 It may be Samuel knows not God's first Call nor his second nor his third yet at last he may be fully awaked and say Speak Lord for thy servant hears 1 Sam. 3.10 Math. 26.75 Act. 10.16 The third Crow of the Cock may awaken Peter We read Act. 10.16 upon the first and second speaking Peter excuseth himself with Not so Lord but upon the third speaking he is better resolved about God's Work The third time we may mind that which before was neglected Come we now to the Extent or Universality of the Grant whereby the Promise is enlarged For is a Particle of Argumentation our Saviour seems to reason thus If God be ready to hear all that call upon him of what quality or degree soever they be and liberal in giving and supplying the wants and necessities of all that seek unto him Then you being his friends and in special favour with him need not doubt of Audience But the former is true therefore doubt not of the other We begin with the Antecedent The Position is Doct. God is of a bountiful and liberal disposition willing and ready to communicate his favours and dispense his blessings in a plentiful manner to all those that seek unto him Rom. 10.12 Jam. 1.5 be they of what degree or quality soever Rom. 10.12 Jam. 1.5 For Explication and further confirmation of the Point take we distinct notice of these Particulars First to whom he gives Secondly what he gives Thirdly the measure Fourthly the manner of his giving First to whom he gives and so our Text sheweth Psal 145.9 Psal 33 5. Psal 104.27 Psal 145.15 16. he gives to every one that asketh Psal 145.9 The Lord is good to all and his tender mercies are over all his works And Psal 33.5 The whole Earth is full of the goodness of the Lord all Creatures living taste of his bounty Psal 104.27 145.15 16. He feeds all living Creatures with his hand Every day he cloathes the Earth and plants it every year with more cunning Ornaments then the Robes of Princes He is liberal to all men just and unjust Rom. 10.12 Math. 5 44 45. Psal 8.5 6. Eccles 9.1 2 3 4. Rom. 10.12 Math. 5.44 45. He hath great Treasures in the world which he hath appointed to be conâ—mon both Riches Honour long life Posterity by these things no man can discern of love or hatred as it falleth to the godly so doth it to the wicked to the black-mouthed Blasphemer as to him that feareth an Oath Albeit to the Elect he is bountiful in a more special manner in their Redemption Sanctification Salvation c. Secondly consider his Liberality in the things that he gives 1 Tim. 6.17 1 Tim. 6.17 Psal 84.11 2 Pet. 1.3 He gives us all things that are good both Indumenta covering for our nakedness and Ornamenta cloathing for our comeliness he giveth Alimenta nourishment for our emptiness and Delectamenta delicious fare for our daintiness he gives us for this life and for a better Turn your eyes which way you can you may see God's bounty Look without you or about you that Earth that Air that Fire that Water that Food that Fruit that Beast all is from God's bounty yea that Heaven he hath prepared for you to receive you in the end Look within you that Undâ—rstanding that Will that Memory those Affections that Conscience that Soul all is his largess and therefore we must conclude that God is liberal Thirdly take notice of the measure of his Bounty he doth not onely give but give us richly and plentifully with a full hand 1 Tim. 6.17 Psal 81.10 145.16 17. 33.5 and in a full measure So 1 Tim. 6.17 he fills us to the full Psal 81.10 145.16 17. 33.5 and gives more then we ask oftentimes So to Solomon Jacob David Hezekiah as hath been shewed before exceeding liberal he is