manifest himself most of all and in the greatest splendor that may be And that immediately Revel 21. Psal 19.1 76.8 Rom. 1.18 Jam. 1.17 Psal 102.19 20. not by meanes neither Ordinary or Extraordinary as he doth here in this world Thence we see most evident signes of his Properties and Attributes of his Omnipotency Wisdome Justice Mercy Psal 19.1 76.8 Rom. 1.18 Jam. 1.17 Psal 102.19 20. Thence he sendeth his Angells Thence the Son of man descended Thence the holy Spirit was sent And thence the Son of man shall come to judge the world In a word Look as the soul of man is said to be in the Head or Heart so conceive of Gods being in Heaven The soul we know animates the whole body of man and by the presence of it in every member communicates Life to the whole yet by way of preheminency and excellency it is said to be in the Head or Heart of man because in these two parts of man and from thence she exerciseth her cheifest functions and deriveth her cheifest influence Thus it is with God he is every where And yet said to be within in Heaven because thence is the cheifest rayes of his majesty manifested Thus God may be said to be within in respect of his Habitation and dwelling More Particularly God may be said to be within in two other respects First in regard of Audience he is reâ—dy to hear us when we call upon him Secondly in regard of Ability and Power to help and succour us in our greatest distresses He is alwayes within in respect of his readinesse to heare us when we call upon him Psal 34.15 verse 17 18. Psal 145.18 19 So Psal 34.15 His eares are open unto our cryes and verse 17 18. The Righteous cry and the Lord heareth he is nigh to them that are of a broken heart So Psal 145.18 19. The Lord is nigh to all that call upon him yea to all that call upon him in truth he will fulfill the desires of them that feare him he will also heare their cry and will save them Psal 102.17.19 20. So Psal 102.17.19 20. He hath regard to the prayers of the destitute c He looked down from the height of his Sanctuary from Heaven did the Lord behold the Earth to heare the groaning of the Prisoner to loose those that are appointed to Death This readinesse of God's to heare us may be seen first in giving an Answer to his as soone as ever they have done their Prayer as Numb 14.20 when the people murmured and God threatened Gen. 24.15 Numb 14.20 Moses cryed and the Lord presently answered I have forgiven them according to thy Request So 2 Sam. 22.7 And Acts 4.31 When they had done praying 2 Sam. 22.7 Acts 4.31 the place was shaken where they were assembled together and they were all filled with the Holy Ghost Secondly He sometimes Answers before we have done praying So Dan. 9.20 21. whilst I was speaking and praying Dan. 9.20 21. Psal 35.13 yea whilst I was speaking in prayer the man Gabriel came c So Psal 35.13 my Prayer was turned into my own bosome This Answer David received even whilst he was praying Thirdly He shewes his readinesse in that he heares us so soon as ever we begin to pray So Dan. 10.12 Feare not Daniel Dan. 10.12 for from the first day that thou did'st set thy heart to understand and to humble thy selfe before thy God thy words were heard his eares are open at the first like a tender Mother or Nurse which use to be so wakeful as that they heare the Infant when it first begins to whimper Fourthly He shewes his readinesse to heare in that sometimes before we can speak a word Psal 32.5 when it is but in the purpose of our Hearts to pray God prevents us and grants us that which he knowes we would have begged of him Isay 65.24 Isay 65.24 Before they call I will answer He heares and sees the inclinations of the heart John 11.41 Father I thank thee said our Saviour at the raysing up of Lazarus that thou hast heard me Bernard notes upon these words that at that time when Christ gave thanks to God for having heard him he had said nothing to his Father but in his heart And that God had heard before he spake And thus as our Saviour entered into the house to his Disciples januis clausis when the dores were shut John 20.28 So God many times enters into us when our lips are shut and we have not opened them by verball Prayer Fifthly and lastly He shews his readinesse to hear us in hearing a voyce in that which hath no voyce and that is our Teares The Lord hath heard the voyce of my weeping saith David Psal 6.8 Isay 38.5 Psal 6.8 So Isay 38.5 In all these particulars Gods readinesse to give us audience may appeare And as he is alwayes within in regard of his readinesse to heare so no lesse within in regard of his Ability to help and succour us God hath spoken once yea twice have I heard it that Power belongs unto the Lord saith David Psal 62.11 This hath the Testimony Psal 62.11 both of Gods word and works Of his word There is none like unto the God of Jesurun saith Moses who rideth upon the Heavens for thy help Deut. 33.26 27. Jer. 32.27 2 Cor. 9.8 Deut. 33.26 27. read Jer. 32.27 2 Cor. 9.8 The very Pillars set up in the Porch of the Temple taught this Truth the name of the one was Jachin he shall establish and the name of the other was Boaz in him is strength 1 King 7.21 Jachin and Boaz in him 1 King 7.21 cannot be sundered And the works of God in all ages have testified as much Psal 135.5 Psal 135.5 6. 6. What mervailous things hath he effected for the succour of his Church and people you have before in part heard and may heare more thereof hereafter In short Gods Almightinesse is his Essence and his Essence is his Almightinesse All in God is Mighty mighty Mercy mighty Patience mighty Power It hath no limits He hath the same way meanes receipts to keep from ruine and to help as in former times c Thus you see how God is a Friend within not only in respect of habitation but in regard of Readiness to heare and of Ability to help Use 1 This may discover to us the folly of those who neglect this Friend within and knock at a wrong dore seeking to vain helps in the day of their distresse Papists reach us to goe for all our Necessities by Invocation to Saints in Heaven but these can neither heare nor give I know that the Papists will not say that all the Saints in Heaven heare all that is said and done on Earth And we must be sure to pray where we may be sure to speed Our Saviour Christ was willing to give us a Rule for
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
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
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
be offered at the Gates of Heaven Pag. 429 Vse 1 It were happy for us if we were more violent this way Pag. 430 Vse 2 And should be provoked to use our hands as well as Tongues in Prayer Pag. 431 Doct. 15 Such is the power of Prayer that the Gates of Heaven cannot stand shut against it Pag. 432 Vse 1 This if nothing else should bring us in love with the duty Pag. 433 Doct. 16 Evangelical Promises are propounded with Iffs and Ands. Pag. 437 Use 1 Therefore they sin presumptuously who put asunder what God hath joyned Pag. 439 Use 2 And desperate is their Dejection who think it is in vain to serve the Lord. Ibid. Use 3 And we directed to take the Promises by the right handle Pag. 440 Vers 10. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Doct. 1 Repetition of Divine Truths is useful and warrantable Pag. 442 Reas 1 For thereby the Point taught is the better urged Pag. 442 Reas 2 And the Teacher sooner believed Pag. 443 Reas 3 And the Hearer much be tered Pag. 444 Vse 1 Therefore it is a fault both in Minister and People to be therein over nice Pag. 444 Doct. 2 God is of a liberal disposition Pag. 445 Reas 1 For He is Good and that cannot but communicate it self Pag. 447 Reas 2 And He is All-sufficient and stands in need of nothing Pag. 447 Reas 3 He is large in Love and Affection Pag. 447 Reas 4 And great in Majesty Pag. 448 Vse 1 Therefore our horrible Ingratitude towards so bountiful a God is to be bewailed Pag. 448 Use 2 And we from thence be stirred up to sundry Duties Pag. 450 Doct. 3 Arguments drawn from Experience are very weighty Pag. 453 Reas 1 For God is still the same without change or alteration Pag. 454 Reas 2 Experience is got by sense and that easily errs not Pag. 455 Use 1 Therefore such as sleight Experience are to be reproved Pag. 455 Use 2 And all exhorted to this point of Prudence To learn from Experience Pag. 456 Doct. 4 General Acts of Orace are to be made our own by particular Application Pag. 460 Reas 1 For God proceeds still by the same Rule Pag. 461 Reas 2 And all God's Children are in the same Covenant Pag. Ibid. Reas 3 Nor is God any Respecter of Persons Pag. Ibid Use 1 Therefore the Papist who rejects particular Faith because a particular word is wanting is to learn better Pag. 461 Use 2 Those likewise who scruple the applying of General Acts of Grace to themselves upon the same Popish ground Pag. 462 Use 3 And the Godly exhorted to apply to themselves those gracious Promises that are made to others Ibid. Use 4 And further stirred up to acquaint others with God's gracious dealing with themselves Pag. 463 COurteous Reader thou canst not expect that Bookes should be without faults whilst Men have them As we say of Men so may we say of Bookes with their Errata's Every one mend one and so all will be soone amended I should trouble both thee and my self in setting down every mistake that hath passed the Presse Those which are most materiall and wrong the sense are these that follow which I would desire thee to amend with thy Pen. Page Line Error Correction 68 10. Grove Grave 77 4 like men like meanes 101 25 Neighbour Harbour 109 16 Prion Prison 125 25 Thirsty Thrifty 178 21 Gods Benjamins the Colon being misplaced God's Benjamins 234 17 Inhabitation Inhibition Ibid. 20 Inhabited Inhibited Ibid. 25 Inhabited Inhibited 313 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334 26 out of he out of 461 5. Particulars Particularly Ibid  Particularly Particulars Other mistakes thou maist find many both literall and punctuall but if thou beest Judicious thou art likewise Ingenuous And Ingenuity like Charity will cover a multitude of faults And so once more Farewell A Friend at Mid-night The Text Luke 11.5 11. And he said unto them Which of you shall have a friend and shall go unto him at midnight and say unto him Friend Lend me three Loaves for a Friend of mine in his journey is come unto me and I have nothing to set before him c. THe occasion of propounding this parable The Occasion is intimated in the beginning of this Chapter so it was that as Christ was praying in a certain place when he ceased one of his Disciples said unto him Lord teach us to pray as John also taught his Disciples They who followed Christ could not but take notice how abundant he was in that duty and thereupon conceived that Prayer was a businesse of great importance otherwise Christ would not have been so often at it whereupon no sooner had he made an end for they would not interrupt him whilst he was at his devotions but one of them in the name of the rest as being all privie to their own infirmities not knowing what to ask nor how to ask as they should desires Christ to teach them how to pray that is to give them a form of prayer to the end that they might not fail either in the matter or manner of prayer which request they urge from Johns example who as it seems had given his disciples a plat-form of prayer John 1.37 and this they spake from their own experience for some of them had been before times Disciples unto Iohn This request of theirs Christ is pleased presently to grant Verse 2 3 4. and prescribes a form verse 2 3 4. This he willeth them to use and that not onely as a perfect and genuine Rule of prayer whereby they were to frame all prayers that they made to God which is the opinion of the Anabaptists and other Sectaries grounded on Math. 6.9 but as a prayer even word for word use it when you pray say say what even these words which now I put into your Mouthes Our Father which art in Heaven c. Aâ—beit we may not think that it was the intent of Christ to binde us strictly to that form of words so that we must alwayes use them and no other but to the matter and affections of this prayer we are principally tied and if we compare these two Evangelists together it will appear that both this very form may be used and that other formes also may be framed answerable to this The Scope The Plat-form being given our Saviour proceeds to presse the Use Assuring them of good successe if they do not faint nor flagg in the performance of that dutie and to that purpose propounds two Parables the one now read wherein God is presented to us as a friend who is ready at all times to supply the wants of his friends for friendship sake the other of a Father who will not be wanting to his Child in supplying of his need as occasion serves verse 11.12 13. In both he argues from the lesse unto
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
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
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
But he that searcheth the reines Revel 3.23 Jer. 12.2 Psal 36.4 Pro. 4.16 knowes full well that He is far from their reines who can break their sleep to devise mischiefe on their beds and sleep not unlesse they cause some to fall So vehement are their desires unto evill that the day is not long enough to practise it the night must likewise be taken up in following it And yet they can find no time to seek unto God by Prayer for pardon whole nights they can spare to sport to gaine to revell and yet not one houre nor halfe a quarter of an houre of the Night to beg pardon for their Daye 's transgressions That Italian was conceited we may imagine who writ a supplication to Candlelight desiring it to disclose unto him the secrets of its Kingdome Surely the Sun that eye of Heaven doth not see so much wickednesse and villany as is committed by Candlelight It would be a long Assize only to take her Confession and Inditement It can tell of dores open at the dead time of night to let in the Adulterer and let out the Drunkard It can discover a world of Unthrifts revelling and ryoting Carding and Dicing swilling and swearing till mony and wit were both together spent How happy were it for such if the least inch of Candle were able to witnesse for them of one poore piece of an houre spent in praying reading and such pious devotions which if it could do it would do more I beleeve then the Sun in the Firmament can for that never saw it But let such remember that Gods eye is on them at Midnight he looks on when it may be we had rather He looked off If we see him thus as standing by us looking on us it would be a happy interview How doth he that is come abroad at Midnight to do a mischiefe sneak away when he spyes the watch and what a damp would it necessarily cast upon a Sinner to behold God that shall be his Judge beholding him at that time of night committing sin Oh take heed lest he spye thee up and working wickednesse at that time of night when thou shouldest be in bed or being stolen to bed find thee fast without asking him blessing or committing thy self to his gratious protection and keeping Both these are alike dangerous Use 2 But this is comfortable to the godly that God is a Friend at Midnight that they have such and so great a God to whom they may at all times resort even at the deadest time of all the Night The Persian Kings held it a piece of their silly glory to deny an easie accesse of their greatest subjects It was death for any to sollicite them uncalled Esther her self was affraid to do it Esther 4.11 but the Gates of Heaven alwayes stand open to Faithfull Prayer And Gods scepter is continually held forth to all and we may safely approach to the Throne it self where the King sits and at what time we will by day or night have audience in the Court of Heaven We cannot rise up so early but God is awake before us and ready to attend us nor lye down so late but he is up later then we He is up early to refresh his Servants Psal 90.14 Hos 6.3 and to destroy his enemies Psal 90.14 Hos 6.3 Exod. 14.24 Pro. 8.17 Psal 119.147 148. Psal 8. Psal 19. Exod. 14.24 and he would have us early up to observe his going forth in the passages of his providence towards us Pro. 8.17 David prevented the Night-Watches and the dawning of the Day as he saith Psal 119.147 148. late at night and early in the mouring he gave himself to Prayer and Meditation he had his Night Meditations Psal 8. and his Day Meditations Psal 19. and was at the one by Sun-rising observing his comming out like a Bridegroome and at the other late in the evening when the Moon was up and the Starrs gloriously appearing And elsewhere he tells us that he would be so early at his Prayers as that he would prevent the Lord Psal 88.13 Psal 88.13 In the morning saith he shall my prayer prevent thee A very high expression as if David could be at his prayers before God were awake or went abroad but that is not his meaning it seemes to be this rather that he would be with God before any Crosse or Affliction befell him or any blessing met him Weeping may endure for a night but joy cometh in the morning as he saith Psal 30.5 he doth not say Weeping must endure for a Night Psal 30.5 there was no necessity for that but it may endure for a Night but if weeping do endure all the Night till the day break yet then it comes certainly and infallibly but Davids Prayers his Midnight Prayers shall be with God and prevent that joy before that blessing befalls him And in this sense David may be understood when he speaks of his early preventing of God by his Prayers See then that we make a right use of this our Priviledge and come to the Throne of grace early and late Hath any evill any Affliction betided thee over Night thou wentest to bed with thine eyes full of teares thou slumberest but canst not sleep thou sleepest yet canst take no rest at Midnight thou awakest thy Spirit is perplexed within thee why now embrace God in thine armes by religious thoughts and holy Meditations put up thy Prayer to the God of thy Life Psal 42.8 so in the Night his Songs shall be with thee He may wipe away all teares from thine eyes at Midnight and put Songs of prayse and thanksgiving into thy mouth at Midnight if thou pray unto him and call upon him at Midnight Therefore try him that way But if that do not happen yet the Lord will command saith David his Loving kindnesse in the day-time that shall not faile to follow in the morning when the day breakes and so thy Night Prayers shall prevent the morning Watches Quest 1 There is a Question or two would be resolved concerning the point delivered before I dismisse it First it may be questioned whether it be not more seasonable to come to God by Prayer in the Day-time than in the Night it being a time of sleep and drowsinesse As God hath sanctified all Places for Prayer Resp John 4.21 1 Tim. 2.8 Ephes 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 4.21 1 Tim. 2.8 so hath he all Times yet the duty being Affirmative we are not tyed to All but to the season only Pray always saith the Apostle Ephes 6.18 that is in every season as it is word for word in the Originall When you have an occasion or opportunity to pray then lay hold on it be it in the day or in the night morning or evening for every part of time is included none excluded so it be seasonable Now Prayer may be considered as it is more solemne or more sudden Solemne Prayer is that which
we compose our selves unto in a more solemne manner And it is either Publique or Private Publique is that which is made in a publique place and in the Congregation Isay 56.7 Neh. 8.6 Joel 2.16 17. There must be a publique place and a publique meeting to make publique Prayer Isay 56.7 Neh. 8.6 Joel 2.16 17. And a Publique Time is most sutable for publique Prayer So there were times limited under the new Testament for this duty The third houre the sixth and the ninth were their ordinary houres which are our nine twelve and three in the afternoon Acts. 2.15 and 3.1 10.9 Acts. 2.15 Acts. 3.1 Acts. 10.9 Private Prayer is that which is more privately made in some private place or house and that either by some few together as the Master with his houshould or Family Acts 10.30 Math. 6.6 Acts. 10.9 Acts. 10.30 or more Secret by one alone as Math. 6.6 Acts. 10.9 Concerning Domesticall Prayer it must be daily performed as may be gathered from that before delivered by our blessed Saviour in this Chapter Luk. 11 3. And morning Luke 11.3 and evening are the most seasonable and fitting times of every day for the performance of that religious Duty Exod. 29.38 and 30.7 8. Numb 18.4 For that morning and evening God did appoint of old for his service and required morning and evening sacrifice And we have the example of Gods Saints to warrant it Psal 5.3 Psal 5.3 Psal 141. 2. Psal 92.2 There David was at his morning Prayer and Psal 141.2 there he was at evening Prayer And Psal 92.2 both are joyned In the morning it is seasonable to call upon God for that our Spirits are then most fresh and apt to any undertaking as is implyed Job 11.17 Pro. 3.9 Exod. 34.19 Job 11.17 and for that God expects the first Fruits Pro. 3.9 Exod. 34.19 the first that opened the matrix was to be the Lord's So should the first glance of the eye so soon as it is opened be lifted up to Heaven c. And in the Evening it is seasonable to call upon God for that men are then usually freest from distractions occasioned by their worldly businesse and employments Provided that evening Prayer be not too late deferred so that the Famiâ—y become sleepie and sluggish in the performance of that Duty which is a great fault in many who yet make some Conscience of the performance of it Death Mr. Thomas Fuller his med on all kinds of Prayers med 9. saith a very abâ—e Divine is compared to sleepe well then may our Night Prayers be reâ—embled to the making of our Will As we are carefull not to â—ye intestate so should we be carefull not to deferr the making of our Wills till we are not compos mentis till the Lethargie of drowsiness ceaze up us but being in perfect memory bequeath our souls to God But however sleepe Fel ham Resolves Cent. 2. Resol 67. be the Image and shadow of death saith another yet a man at rest in his Chamber is like a sheep impenn'd in the fold subject only to the unavoidable and more immediate hand of God whereas in the day when he roves abroad in open and wide pastures he is then exposed to more unthought-of accidents that contingently and casually occur in the way so that albeit Prayer morning and evening should be the godly mans Keyes to unlock Clavis diei sera noctis and open for him the blessings to be enjoyed in the day time and to lock and shut up the discomforts and dangers of the night season so that the Sun shall not smite by day Psal 91. Mr. Tho. Paget his demonst â—f familie duâ—ies Propos 22. nor the Moone by nâ—ght as speaks a third neither of which may be omitted yet it is held to be more needfull in the morning for the Reasons before rendered then when our bodyes do take their repose As for secret Prayer performed by one alone in the Closet or any other secret place no matter where so we be free from distractions in which respect the night is very seasonable then the soul may draw neere to God in a more familiar manner for that darknesse shutting the outward senses and no noyse annoying them the inward are more free and fitted for meditation Hereto tends that of Chrysostome Alwayes saith he endeavour to pray both in the day time â—mys in Gen. Hom. 30. an in the night and rather in the Night for that no body then is troublesome unto us Then have we a great tranquillity of our thoughts when our businesses are not troublesome when there is none that can hinder us from having free accesse to God when our mind knitting it self together is able dilligently to make reference of all to the Physitian of our souls In this respect David wills us to commune with our hearts upon our beds Psal 4.4 and be still Psal 4.4 No way countenancing thereby that lazie practise of many who deferr this Night Prayer till they are a-bed and then fall asleep before they have halfe done and say they know not what for we must mind well what we do and with a modest quietnesse of mind call our wayes to an aâ—count And entertaine our waking if at Midnight with Godly thoughts and meditations Besides this solemne Prayer both publique and private there is sudden and occasionall Prayer when upon some sudden and unexpected accidents Neh. 2.4 Ruth 2.4.20 Judg. 6.12 the heart is instantly lifted up to God as Nehem. 2.4 Ruth 2.4.20 Judg. 6.12 such Prayers are called Ejaculations of the heart and argue an holy familiarity with God manifest an heavenly mind These come not under Rule bind not men to any bodily observance take not up any roome in the soul are to be used as salt with every bit of meat we eate They hinder us not from following any work of our calling and are saith one as little Pinnces Fuller med which may freely and safely come to the shoare when greater Ships cannot come neere for the sands when we are Time-bound Place-bound or Person bound so that we cannot compose our selves to make a large solemne Prayer this is the right instant for these short ejaculations yet these kind of Prayers must be so used as that set and solemne Prayers may not be neglected Quest 2 What shall we think of Popish Night-Vigils seeing Midnight-Prayers are commendable and at some times seasonable Surely this that they are superstitious Resp Vid. Rhem. Annot in Acts 10. Sect. 6. Bellar. de bon oper lib. 1. c. 21. and not worthy of the time that is spent in Confutation Three Vigils they make one at the beginning of the Night another at Midnight the last at the closing up of the Night and appearing of the day But they faile for first they place Religion in observing of these houres and seasons a Religious observation of one houre more then another is to be
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
prayes not for the Love of such is but carnall be it Husband Wife Parent Child c. These pretend Love but when did you goe to God in the behalfe each of other To use the words of Dalilah how canst thou say thou lovest me c So may the Wife say to the Husband the Child to the Parent c. when thou dost not this thing for them Prayer private as well as publique is required Math. 6.6 Judg. 16.15 Math. 6.6 Si pro te solo pro te solus orabis si pro omnibus rogas omnes pro te regabunt Ambros But we may be too too private in our Prayers when we pray not only by our selves which is commendable but when we pray only for our selves or those in neare relation to us The Athenians would offer sacrifice for their own Citty and Neighbours of Chios but for no other and I have heard of one whose usuall Prayer was God blesse my Father and Mother Brothers and Sisters and none else to whom one that heard him answered It were better the Devil had thy Father and Mother Brothers and Sisters none else but this is uncharitable And Bellarmine tells us of a desperate Advocate in the Court of Rome who being exhorted on his death-bed to make his peace with God made this speech Lord I have a word to say to thee not for my selfe Bellar. de arte mor. lib. 2. c. 10 but for my Wife and Children Ego enim propero ad inferos neque est ut aliquid pro me agas For I am hasting unto Hell neither is there any thing that I would begg in my own behalfe And this he spake as boldly saith Bellarmine who was then present as he has been to take his journey only to some neighbouring Village But this was desperate to pray for others as for our selves and with our selves is truly Christian No Prayer without Faith no Faith without Charity no Charity without mutuall intercession See not my Face said Joseph to his Bretheren unlesse your Brother be with you Gen. 43.5 so saith God to us come not into my presence unlesse in your Prayers you remember your bretheren also And therefore he hath taught us to Pray Our Father not Mine For our selves we are to pray as well as for others Math. 6.9 and for others as well as for out selves Use 2 Wherefore let all make Conscience of this Duty and pray heartily for those we seeme to affect It was the speech of a worthy Divine that he found it experimentally to be true that he never had more Love from any Greenhams works p. 14. then from those that he prayed for most fervently The Jewes found it true in praying for Darius the Emperour of the Medes Ezra 6.10 and Persians how bountifully were they rewarded by him what a decree did he make for the building of the Temple Nor shall we ever enjoy the comfortable fellowship of a Friend if we omitt this duty For all things are sanctifyed to us by Prayer 1. Tim. 4 5. Use 3 If those who affect us truly will be praying for us then let such as pray for us be againe affected by us and esteemed amongst the number of our best and fastest Friends be they never so poore and meane God is pleased to gratifie his Friends in the behalfe of others as well as on their own behalf As we reade in the Gospel of him that was sick of a Palsie who not being able to come to Christ himself was carryed by four Friends in his bed unto him to be cured when Jesus saw their Faith saith the Text Mark 2 3.5 he said unto the sick of the Palsie Son thy Sinnes be forgiven thee God for one mans sake helps another So Math. 8.13 Math. 8.13 The Centurion beleeved and the Servant was healed Little knowest thou what good thou receivest from the hands of God by the meanes of praying Friends St. Stephanus non sic orâsset Paulum hodie Ecclesia non haberet Aug. Heb. 13.18 19 St. Paul found the benefit St. Steevens Prayers And Austin of his Mother Monica's So Heb. 13.18 19. Pray for me I say pray for me I say said Father Latimer Pray for me pray for me for Gods sake pray for me said blessed Bradford It is no matter if we be forgotten in Cups so we be remembred in Prayers And ever count Praying-Friends the best Friends And to such I shall readily endorsse my letter To my truly Loving Friend this c. Use 4 And from hence the Godly may gather much comfort for if those who affect us truly will pray for us and speak to God in our behalfe then we cannot but be spoken for to God by all that call God Father for as much as they are taught by Christ to say Our Father Give us Forgive us They are not so strait-laced as to forget the Church and every member of it They who love Christ love every member of Christ to the lowest Oh the happinesse of a Christian who hath a stock going in every part of the Christian World He is like some rich Merchant who hath his Factors in all Countryes Some in Spain others in France and where not where God hath a Church The Prayers of the Saints are for the common good of the whole body and the poorest member of that body is a sharer in all the Prayers that are put up to Heaven in the behalfe of the Church As when severall Ships goe to Sea some traffique in one thing and some in another Some bring Gold others Spices and others other Commodities but all that is brought is for the common good of the Country So the Prayers of the godly are like these Ships that goe to Sea Some request this of God others that but all that they bring home is for the good of the whole Church whereof thou being a member shalt certainly be a sharer If one Elijah can procure plenty and prevaile for a whole Country If one Isaac by Prayer can make Rebeccah fruitfull If the Prayer of one Righteous man can so prevaile with God what will so many eyes and hands reared up to Heaven do Single Prayers are like Sampsons single haires every one hath the strength of a man but the Prayers of many are like his whole bush or head of haire able to overcome the whole Hoast of Heaven and to bind the hands of God himself as appeares by the passage betwixt God and Moses Exod. 32.10 And if men should faile me yet Christ still loves me and loving me he will not be wanting in making Intercession to his Father on my behalfe Lastly In that this man having nothing at home is enforced to goe out and flye unto his Friend it may teach us this Lesson that Doct. Afflictions drive to God verse 7 An observation that hath plentifull confirmation from Scripture Isay 17.3 there we read that Ephraim the prime Tribe of Israel should
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
Prayer and in that Rule he hath taught us to say Our Father had he been willing that his Rule should have been declined to the Saints he would have taught us to say Frater noster qui es in coelis and not only Pater noster to pray to our Bretheren which are there and not to our Father only that is in Heaven Besides many of the Saints that they direct us to we know not where to find Whither shall we goe to their St. George when we are to fight for Victory Where shall we find their Petronilla when the Ague is upon our backs or their Saint Apollonica when we have the Tooth-ach What know we whether these be in Heaven or no Many of their Saints are so far from heating in Heaven that they are not there For may not the Pope err in matter of fact and so Canonize a Traytor for a Saint And many of their Saints are so farr from being there in Heaven that they were never here on Earth So farr from being Saints as that they were never men but are either fabulous illusions or at least but symbolicall and Allegoricall allusions Our adversaryes can say no other They do not hold that all their Legends were really Historically true but confesse that many of them are but symbolicall inventions to figure out not what was truly done before but what we should endeavour to do now Sure we are that our God is a God of Lâ—fe and Being And we know where he is and no man knowes where he is not he can heare at all times and is ready to heare and help and therefore being a Friend and a Friend within to him should we resort And as these are to be reproved who trust in Friends whose breath is not in their Nostrills nor ever was so others amongst our selves who put their trust in other Friends whose breath is in their Nostrills as the Prophet speaks Isay 2. ult for wherein are they to be esteemed But of these more hath been said before Use 2 Needs must this be a great ground of encouragement unto us to flye to God by humble Prayer in all our troubles seeing we come in comming unto him to a Friend within one that is within call and both ready and able to help us And this hath been a great encouragement to the Godly from time to time to come unto him by Prayer Mich. 7.7 Psal 65.2 86.7 6.9 Psal 41.1 Mich. 7.7 Psal 65.2 86.7 Psal 6.9 And a great encouragement it is to them to hold out and persevere in Prayer Psal 40.1 Baals Priests could not alwayes find Ball at home our God is never abroad he is in Heaven there we shall find him Whilst we know a Friend is within that we are desirous to speak withall we continue knocking That we may do thus First See in God a fullnesse of those things that thou beggest of him by Prayer Consider of him as of one who is able to give being to his promises see an Alsufficiency in him one in whom there is a fullness of all those things thou cravest at his hands He that cometh to God may not waver in respect of Gods sufficiency Jam. 1.5 We seek things more earnestly James 1.5 and confidently when we know they are there where we look for them This is the foundation the Basis upon which our Saviour erects that Prayer which he hath recommended to us Our Father which art in Heaven see him to be a God in Heaven and thou wilt pursue chearfully all other Petitions As for daily Bread forgivenesse of Sinnes deliverance from Temptations For Kingdome Power Glory is his Thus the Apostle Paul still sets God before him as having that in him for which he prayeth Speaking of Peace he prayes The God of Peace sanctifie you throughoâ—t 1 Thes 5.23 so Acts 4.24 The Church praying for courage and bolâ—nesse 1 Thes 5.23 Acts 4.24 set God before them as the God of Power who hath made both Heaven and Earth and Sea c. Thus if thou desirest pardon of Sin Psal 86.5.15 Psal 130.7 2 Cor. 1.3 consider of God as a God with whom there is plenty of Redemption and Forgivenesse Desirest thou ease in any misery or griefe Consider of God as a Father of Mercy and Consolation c This will strengthen Faith and enflame Affection It diâ—covers to me the Key within the dore assures me that he is within whom I should speak withall one able to helpe But of this before _____ Secondly If thou would'st see God within see a Promise from God of those things thou beggest ground thy Prayers upon that Promise set that before thine eyes and ground thy confidence upon it Gen. 32.9.12 2 Sam. 7.25 1 King 8.25 Psal 119.147 143.1 Gen. 32.9.12 2 Sam. 7.25 1 King 8.25 Psal 119.147 143.1 These promises are as Gods Staffe and Sâ—gnet When we see a Friends Staffe or Cloake lye upon the Table through a Window it tells us he is not farr off and encourageth us to knock and waite Therefore Acquaint thy self with the promises that God hath made unto thee both for things of this Life and of a better Consiâ—er how farr they reach upon what conditions they are made and understand them right So shalt thou see God to be a God within ready and willing to heare Thirdy and lastly If thou would'st see God within look upon him through the dore John 10.7 Rom. 11.36 1 Tim. 2.5 I am the dore saith Christ in him and through him look up to God He is the Mediator or the meane betwixt God and us through him we must looke unto God and through that meane he lookes upon us In his name we must aske if we obteyne John 16.23 14.14 Aug. med c. 5. John 16.23 14.14 For what saith St. Austine can be more pleasing to a Father then to use the mediation of his Son The whole frame of our Prayers should be like the beating out of a piece of Gold but the last clause is like the Impression of the stampe Now no silver is currant that hath not Caesars impression nor any Prayer acceptable that hath not the stampe of Christ the Image of the Father The ascending of the Throne of Solomon was by six stayres or steps and at the end of every step or stayre 1 King 10.72 was engraven a Lyon We ascend to the Throne of God by those six Petitions of that Prayer which the Son of God hath composed as a platform for us to the end of each of which Petitions must be annexed a Lyon even the Lyon of the Tribe of Judah Revel 5.5 who by his mediation must procure us both audience and favour The Sun enlightens the Cloud when the Cloud is directly opposite to the Sun as we see in the Rainbow albeit the Cloud is obscure and darke yet in it is seen divers faire colours but this is never but when the face
it be in this case if you have no answer made unto your Prayers it should cause thee to be jealous of thy self and conclude that something is amisse The Fisher if he knowes there are store of fish in the water and yet hath no bite plucketh up his line looketh on his baite and mends it so should we do when God is silent examine well where the fault is and amend that that we may find more comfort after Secondly do as the Fisher doth put in againe say with Peter Lord we have fished all night and taken nothing Luke 5.5 neverthelesse at thy command I will let down the net Dutyes that God enjoynes must be discharged albeit we see no likelihood that any good will come thereof This is a duty strictly pressed on us in the word Phil. 4.6 1 Thes 5.17 Phil. 4.6 1 Thes 5.17 We must do our part and duty and leave the successe to God As Job said in another case we must say in this be of good courage and play the men and the Lord do that which seemeth good to him 2 Sam. 10.12 2 Sam 10.12 This will yeild us much comfort although we should get no more good by our Prayers Lack of present successe is no warrant to surcease a duty enjoyned Isay 56.6 er 20.9 It was Jeremiahs fault a blemish in him to resolve to speak no more in the name of the Lord in that respect Jer. 20.9 And can we be excused if we speak no more to the Lord or call no more on the name of the Lord for want of present Audience Thirdly as we are to pray with perseverance so let us wait with patience as the Fisher doth And there is great Reason for it First although God hath made a gratious promise of hearing us yet he hath reserved the time of Answering us to his own wisdome Heb. 2 3. Heb. 2 3. The vision is for an appointed time God hath given us his Bill for payment but the Time is his own pleasure Psal 145.16 Psal 145.16 there is plentifull opening and filling every thing but it is in due season and that due season expressed to be his pleasure Isay 49.8 that is the Time acceptable wherein we shall be heard And for the place of payment it usually is upon the Mount Gen. 22. Gen. 22. as was said before Mans Extreamity is Gods Opportunity We are but Beggars and Beggars must not be Chusers It is not fitt for us to appoint God the Time and Place This is a limiting of the Holy one Psal 78.41 Psal 78.41 Secondly there is nothing lost by waiting upon God Psal 9.16 40.1 Psal 9.16 40.1 Isay 25.9 30.18 49.23 Isay 25.9 30.18 49.23 Hast thou waited long the more reason thou hast to hold out in waiting The Ambitious wait for their place and Office till it falls Long looked-for comes at last The case of Monica Mother to St. Austin is famous she greived that her Son was spotted with the heresie of the Manichees and she prayed that the Lord would bring him to the Orthodox Catholick Faith she remembred this day by day and yet as himself doth witnesse for nine yeares together he continued so infected It fell out afterward that he would needs goe and travell out of Africa into Italy His Mother being loath to part with him who was the staffe of her old age earnestly prayed that God would hinder him of that purpose yet St. Austin went and by hearing the Sermons of St. Ambrose at Millaine he was converted to that which in former times he could never like He reporting all this matter doth use this good speech of it Thou O God being dâ—ep in Counsell and hearing the substance of my Mothers desires did'st not care for that she did then aske Aug. Confess lib. that in me thou mightest do that which she ever asked Thus the Almighty dealeth with other of his Servants working all things to the best but it is at such times as he himself doth think good If it be in him to blesse it is in him to do it when it seemeth good to himself Therefore let us never be angry and repine at that which he altereth from the intent of our mind nor discontented with his long delayes many Answers at the last shall be given thee at once For as the wicked treasure up wrath by their daily Sinns so do the Godly mercy by their daily Prayers saith one what thou hast been craving this seaven yeares nay twenty thou then shalt have a returne of for Mercyes and Answers will come thick as they did to Joseph Then you shall receive the mony together And many say that they had rather so receive it than by driblets Or suppose thy Answers should be few whil'st thou livest concerning the things that in this Life thou cravest yet at the day of thy Death thou shalt have the benefit Then hath the Righteous Hope Prov. 14.32 Marke it and behold it saith David Psal 37.37 Pro. 14.32 Psal 37.37 Old Simeon had put up many Prayers and begged many a yeare that he might Live to see the Saviour of the world in the flesh Luke 2.25.28 and now being very old and ready to leave the world he hath his full Answer and embraceth him in his armes or if God should not give thee thy Answer in this Life concerning some things thou beggest in the behalf of the Church in general or thy Wife Children Friends in speciall yet when thou art dead and rotten in thy grave an answer may be given and a return made However rest assured that at that great day of Retribution thou shalt find thy reward is with the Lord when the books shall be opened every Faithfull Prayer that thou hast made Isay 40.10 49.4 every short ejaculation every sigh will be found upon Record and book't it will be upon the â—yle not one of them omitted Wherefore as St. Paul wills us that are Ministers in preaching to waite proving if at any time God will give men Repentance 2 Tim. 2.28 2 Tim. 2.25 And if after many a Sermon preached we have no comfortable assurance of any one soul converted yet we may not be discouraged for that our Reward is in Heaven Isay 49.4 So must it be in Praying Thou hast put up many a Prayer and yet no answer comes be not disheartened a full answer will be given in the end When you pray say saith our blessed Saviour in the beginning of this Chapter to his Disciples Give me leave to add but one letter Psal 27. ult when you pray stay Not from praying for want of present audience as some would but waite and stay Gods leysure for an answer as all should If any withdraw himself my soul shall have no pleasure in him saith God Heb. 10.38 Heb. 10.38 Come we now to the Answer it self that was given by the Friend within to his Friend without
6.2 but if we omit these opportunityes of Grace which lye open and faire before us God will not only deprive us of them through our neglect but make us cry mightily for them before we do enjoy them Pro. 28.9 Pro. 28.9 Those who in prosperity despise Gods Lawes shall hardly have their Prayers heard in time of trouble Thirdly the Dore is shut when a man is taken from the meanes though they be continued yet hee is disabled from attending on them and that either by weaknesse and other infirmityes or by Death it self When neither the parts of the Body nor the powers of the Soul can discharge their office Eccles 12.1 2 3. Solomon brings in old and decrepit Age deafe blind lame short-winded full of coughs and aches trembling on a staffe robbed of all its senses and presents him to the young man to behold willing him to Remember his Creator in the dayes of his youth before those evill dayes come upon him and those yeares draw nigh wherein he shall say I have no pleasure in them Eccles 12.1 2 3. c. This old Age he calls an evill Time because when the dayes of youth are not well spent the dayes of old Age are hardly brought to goodnesse exhorting that before those evill dayes come they would remember God that made them and serve him calling upon his name for if it be deferred till those evill dayes come their seeking of God will not be successefull And yet to him that is living there is hope saith Solomon Eccles 9.4 Eccles 9.4 in which respect a living Dogg is better then a dead Lyon for when Death comes the Dore is so shut that no Prayers can prevayle no returning from the grave to praise God Thence it was that David forbore any longer to Fast and Pray for his Child 2 Sam. 12.22 hearing of the Death of it And the wise man adviseth to do whatever our hand findeth to do with all our Power for that there is no work Eccles 9.10.12 nor knowledge in the grave whither we are going Fourthly and lastly at the day of Judgement the Dore will be so shut that it shall never be opened more then all our prayers Luk. 13.25 26. Math. 25.11 protestations c will be bootlesse Luke 13.25 26. Math. 25.11 12. as we have shewed more at large on that Parable Use Let all such make good Use of this who please themselves with a conceit that one time will be as successefull as another to seek God in Old Age as seasonable as youth sicknesse as health when the Sun is set as opportune as when it first ariseth or is at the height Some conceite they have the eares of God at their command when they call he must presently Answer when they knock he must presently open be the Dore never so fast shut and bolted Hence it comes to passe that the Sons of men are snared in an evill Time when it falleth suddenly upon them as fishes that are taken in a net Eccles 9.12 and brids that are taken in a snare as Solomon speaks Eccles 9.12 they are disappointed of their intents and purposes as we have in the former Doctrine shewed you Obj. But so long as the meanes are continued unto us 1 Cor. 16.9 Resp Gen. 28.17 the Dore is open 1 Cor. 16.9 What need we feare Audience In regard of the meanes that are continued yet unto us I doubt not but we may say that it is the Gate of Heaven and with the eye of Faith we may with Seeven see the Heavens open Acts 7.55 so that the prayers and teares the sighs and complaints of Gods faithfull Servants do come before him and are regarded by him but this should be no encouragement to any of us to walk presumptuously For First Albeit the Master of the house hath not shut to the Dore upon us yet the day is far spent and the shadowes of the evening are stretched out already on us Jer. 6.4 how many of Gods Faithfull Ministers are driven into corners Jer. 6.4 and not a few that pretend to hold forth new lights prophesie lyes and the people Love to have it so Jer. 5.31 14.14 and what will you do in the end thereof when the Candle burnes blew the damp is coming Secondly albeit the Dore be open unto others yet it may be shut on thee what Job saith of the Life of man may be as truly said of all things that fall out in the Life of man especially of the Time of his Conversion All his dayes are determined Job 14.5 and the number of his months are with thee thou hast appointed his bounds that he cannot passe which Time if men triflâ—e away and receive this generall grace of God in vaine they may be cast into a reprobate mind and incurable hardnesse of heart as appeares Isay 6.9 10. Isay 6.9 10. Math. 13 13. Luke 19.42 43. compared with Math. 13 14. A man may have the liberty to live under the meanes a long time after the Dore is shut upon him so Luke 19.42.43 the Jewes enjoyed the Ministery of the word still yet Christ tells them that the time of their visitation was past This possibly may be thy Case if thou contemneth mercy oftered If thou deferrest seeking to God when thou art called upon to do it thou may'st be like that Figg-tree that Christ curâ—ed Math. 21.12 and that curse may be denounced against thee Never fruit grow on thee more never profit thou by Sermon more Indeed it is hard to say neither Angells nor men can tell how long the Dore of mercy shall stand open unto you that is a secret known only to God Nor can any man say of another the Dore is so shut against this man that it shall never againe be opened to him for whilst there is Life there is hope as was said and whil'st God strikes thy heart with some remorse for sin and giveth thee a desire to seek to him and call on him and attend to the meanes with a desire to profit thereby that man may comfortably conclude that the Dore is not so shut but that upon his knocking it shall be opened unto him yet the Dew may lye upon Gideons fliece Judg. 6.37 and thine be dry and whilst light is in Goshen Exod. 10.23 Gen. 19.11 darknesse may be in thy habitation and dwelling thy blindnesse may be such that with the Sodomites thou may'st not find the Dore of Repentance and be wearyed in groaping after it but if in case thou should'st find it thou mayst find it shut and so shut as that all thy knocking will never move the God of Heaven to open it to thee Heb. 12.17 Obj. Deut. 4.29 Heb. 12.17 But how then is that Promise made good Deut. 4.29 when thou art in Tribulation saith Moses and all these things are come upon thee at length if thou seek the Lord thy God thou shalt find him
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
come forth and the thickest last so is it oftentimes in pouring forth the Soul to God And thence it is that the Faithful are usually more earnest and importunate with the Lord towards the end of their prayers as it was with Daniel and David This we often find Secondly albeit our earnestness is not to be alike in degree for small things as for great yet our Faith must be the same let the thing be what it will be that we pray for if lawfull Small or Great Temporal or Eternal if according to God's Will we are to rest assured that it shall be granted with the like degree of Faith seeing the truth of God's promise upon which our Faith rests is the same in all things as well small as great and always infallible In things that God hath not promised unto us yet not forbidden to be asked an act of Recumbencie is sufficient but in such things as God hath promised to give and so far as he hath promised to give be it small or great an Act of Affiance is required Quest It may yet be demanded If it be not a fault to hasten God in the performance of his Promises are we not to wait his leisure how then are we to importune him and be earnest with him about them Resp Patiently to attend God's time and yet earnestly to solicite the hastening of them may well enough consist That Prophet that said Woe to him that striveth with his Maker that is Isa 45.9 64.1 that presseth God before his time saith also Oh that thou wouldest rent the Heavens and come down Promises of surest accomplishment are to be furthered by our fervent Prayers Dan. 9. Thus Daniel albeit that he found the time drew near of Israels deliverance from the Babylonish Captivity yet he prayes earnestly for the acceleration of it And indeed that time is God's time to which he is brought by our Prayers as that price was God's price for sparing of Sodome to which Abraham had brought him by his suit and solicitation and not the first fifty To conclude then let us all follow God with our honest suits fear not of being over-bold with him in importuning of him about that which he hath promised to give us and the more difficult the thing is that you desire to obtain put thereto the more strength Drexellius tells us of a Vision that a Religious man had at his Prayers in the Congregation He saw a several Angel at the Elbow of every one present ready to write down his Petitions those who prayed heartily their Angels wrote down their Suits in Gold Those that prayed but coldly and carelesly their Angels wrote too but it was with Water Those that prayed customarily onely from the teeth outward had their Angels by them who seemed to write but it was with a dry Pen no Ink in it Such as slept had their Angels by them but they laid their Pens by Such as had Worldly Thoughts their Angels wrote in the Dust And such as had envious and malicious Spirits their Angels wrote with Gall. If this be so I fear few Angels have wrote this day in Golden Letter but the Pens of the others have gone very fast Have a care how thou prayest if thou wouldest have them written with the Golden Pen. And so we have done with the propounding part of this Parable we proceed to what follows And I say unto you Text. Vers 9 10 11 12 13. Ask and it shall be given you Seek and ye shall find Knock and it shall be opened unto you For every one that asketh receiveth c. We have here the Apodosis or Applying Part of the Parable wherein first a Mandate ver 9. Secondly a strong Motive to en force it ver 10. In the Precept or Mandate we have the Duty or Work imposed laid down in three several Terms Ask Seek Knock Secondly the Warant I say unto you The Motive is from a gracious promise of Audience verse 9 10. which we have first Asserted and that is three fold according to the three-fold urging of the Duty vers 9. Secondly Amplified and enlarged from common Experience verse 10. We begin with the Mandate or Injunction And I say unto you Ask and ye shall have c. The Warrant offers it self in the first place to be spoken unto we begin with that and then to the Duty I say unto you Where first see by what Authority we do these things I say Secondly Who are Authorized to perform them you my Hearers and Disciples unto you I say I say There are certain suppletory Phrases which fall often upon the Tongue in our usual Discourse and are repeated almost in every sentence but none more frequently used by us then this said I. If we relate any ordinary passage betwixt our selves and others every second or third word almost shall be said I when many times it conduceth nothing to that we would say but rather discomposeth the story and confounds and troubles the Hearer This I say in my Text is frequently used by our Saviour but never idely nor impertinently In the former verse we had it I say unto you and here again we have it in both places to very good purpose There it was used for Confirmation of the Truth delivered Here to Authorize and warrant the work required From hence we conclude Doct. Prayer is a warrantable work There is no Duty belonging to a Christian that hath better and clearer Evidence for it then Prayer hath It is warranted by Precept often both in the Old Testament 1 King 8.33 Psal 27.8 50.15 And more abundantly in the New 1 King 8.33 Psal 27.8 Math. 26.41 Ephes 6.16 Phil. 4.6 Col. 4.2 1 Thess 5.17 18. 1 Tim. 2.8 Jam. 5.13 1 Pet. 4 7. Math. 26.41 Ephes 6.16 Phil. 4.6 Colos 4.2 1 Thes 5.17 18. 1 Tim. 2.8 Jam. 5.13 1 Pet. 4.7 It is warranted from the frequent practise of God's servants in all Ages Moses is often found upon his knees Exod. 14.13 32.11 Numb 21.7 David thrice a day Psal 55.17 Yea seven times a day Psal 119.164 his Psalms full of Prayers and Praises Daniel kept a constant and set course of Prayer thrice every day upon his knees Dan. 7.10 The Apostles aboundant in the Duty Act. 6.4 So the Church Act. 2.42 It is reported of St. James that his knees were horn-hoofed like the knees of Camels Exod. 14.13 32.11 Numb 21.7 Psal 55.17 119.164 Dan. 7.10 Act. 2.42 6.4 1 Cor. 1.2 2. Tim. 2.19 with Prayers And Gregory in his Dialogues writes of his Aunt Trasilla that being dead she was found to have her Elbows as hard as Horns which hardnesse she had got by leaning on a Desk at which she used to pray And by this Duty the Saints are known and distinguished from others they call upon God by Prayer 1 Cor. 1.2 2 Tim. 2.19 Nor is there any Duty that hath more Promises made unto it then Prayer
faceâ— they do by their prayers as Beggars do by their Rags they hang them upon every hedge they come at and you may judge by that what they are How can those pray for others that are not able to pray for themselves Use 3 As for those who have ability to pray and do indeed pray for us let us with all thankfulness acknowledge their pains and love It is a hard task that we put our friends unto when we desire their prayers for us or ours and a hard task that they undertake for us when they promise to perform it albeit a Duty and who so doth faithfully and truly discharge it doth perform a friendly Office indeed be not unwilling to ride and run for them who are willing to pray for thee Vse 4 But the principal use that we should put this Doctrine unto is to exhort us when we set upon this business to go about it as about a difficult and hard piece of service A principal cause of neglect especially in some families is the difficulty but difficulties in the way to Heaven should not dant us nor discourage us but put the more life courage in us Quint. Curt. lib. 8. As when Alexander met with Porus and saw his mighty Elephants and Army he told his friends that now he had found a people equal to his heart on whom to try his valour So should a Christian say Now I have met with a Duty that will try my best abilities and so set upon it with the more courage and resolution of spirit and preparation Now because some have a better inclination to perform it then power to do it let me give you some general Directions wch being observed may facilitate the work proceeding therein in good order A Truss well packt together is the better born as you know We read of the Builders of Babel that they would build a Tower to reach up to Heaven c. This was their folly but in Prayer we erect up a Building that reacheth to the Clouds Now as wise Builders do in building so let us do herein First with that wise Builder which our Saviour tells us of Luke 14.28 Sit down and count your cost Luke 14.28 Consider what charge you must be at in the doing of it all the care and all the intention that may be is little enough for the service Many Lets and Hinderances from the Devil the World and the Flesh you must expect to meet withall as before was shewed Now unless thou puttest on an unalterable Resolution to break through all Lets thou shalt never keep a constant course in it or keep thy self from a formal and customary performance of it Say then to thy Soul If I will betake my self to this work then this cost I must resolve to be at And lay it as an inviolable Law upon thy self that no Let whatever that is not necessary shall hinder thee from the performance of it after thou hast resolved to set about it First provide materials for the Building Secondly frame it orderly Thirdly prepare the ground whereon to erect the Building Fourthly then rear up the Structure Fitting matter must be provided for Prayer as David did for the Building of the Temple 1 Chron. 22. All materials must be laid in before-hand The wise Preacher saith Solomon Eccles 12.10 11. sought to find out acceptable words he spake not at adventure what came into his mind upon the suddain but prepared the general heads and parts of his Exhortation before-hand We like not that a Preacher should speak to us without premeditation and thinking Now Preaching is God's speaking unto us Praying is our speaking unto him And shall we speak to him suddainly and inconsiderately when we are not willing that he should speak to us after that manner Read Hos 4.2 Take with you words c. Yet our words must not be affected but such as are plain apt and significant But this is the least provide matter and words will not be altogether wanting Did you ever know a Beggar want words that was pinched with need We may be furnished with Matter out of the Book of the Scriptures by that which we read or hear If business permit some part of the Word would be read daily It is a good preparative to Prayer and doth furnish us with fitting matter to commend to God Read the Law and out of that gather a Catalogue of sins committed and Duties omitted Read the Gospel and out of that gather a Catalogue of Pretious Promises made in Christ unto us in every condition that we are or can be in If this be wanting that we cannot read then remember what you have heard the Sabbath day before That Sabbath was ill spent the Sermon weakly preached that doth not afford some store of Provision for Prayer all the week after And as hearing and reading will afford Matter for Prayer so Meditation and Observation affords plenty Meditate on what may humble thee what may raise thee what may encourage thee to come before God More particularly meditate on God's greatness goodness power truth mercy and other of his Attributes These afford great store towards this Fabrick the House of Prayer and Duty of Prayer Then meditate on thy own sinful corrupt nature proneness to evil backwardness to good c. of your own wants and weaknesses and the greatness of the benefit you desire and you shall be furnished with matter And as Meditation so Observation will furnish you abundantly Observe the Passages of God's Providence towards his Church in general you selves and yours in special and that daily and hourly in protecting preserving providing for it and you this do and you cannot want matter for Prayer you shall be furnished abundantly And then having found Materials proceed as Builders use to do The Carpenter saith one being to build an house hews not his Timber at an adventure but before-hand projects in his mind the several Rooms and Parts and accordingly disposeth of his Timber He lays this by for Groundfil that for Spars that for Windows that for Studs c. and fits every piece for its proper place according to the Idea and Platform conceived So should we propound certain general Heads in our mind c. Now the Heads of Prayer are ordinarily three Confession Petition Thanksgiving To the Head of Confession Psal 51.4 Isa 59.12 13. Noh 9.10 Dan. 9.10 11. Ver. 14. 1 King 24.17 the evils of Sin and Punishment are to be referred The Evil of Sin Original Psal 51.4 Actual Isa 59.12 13. Omissions and Commissions Nehem. 9.10 Dan. 9.10 11. The Evil of Punishment Publique Dan. 9.14 Private 1 King 24.17 To the Head of Petition refer all our desires for our selves 1 Thess 5.18 Psal 103.2 or others either for the averting of evil felt or feared which we call Deprecation or for the obtaining of good Temporal or Spiritual which we call Apprecation To the Head of Thanksgiving refer all mercies
received from God either privative or positive for this life or a better For Body Soul Name Estate bestowed on our selves or ours And thus we are to proceed orderly and place all in a due Form Ephes 1.3 each part may be enlarged from God's glorious Attributes Word and Works We read that Moses built the Tabernacle in all things alike to the Pattern he saw in the Mount So let us build according to Rule given us Christ from the Mount prescribes a pattern to us Math. 6.9 Math. 6.9 It is framed in form of the Decalogue the three former Petitions respecting God the three latter our selves and others that Platform is most excellent and yet without doubt it was not Christ's intent to tye us strictly to that Method and Order for then should other of God's Servants have sinned who have sometimes begun Prayer with Thanksgiving as David often and sometimes with Confession as Dan. 9. Nor would our Saviour have commanded us First to seek the Kingdom of Heaven and the Righteousness thereof Math. 6.33 seeing in that Form Math. 6.33 the Petition for Daily Bread is set before that for Remission of Sins But our Saviour's intent is principally to direct us in the matter of our prayers Aug. Tom. 10. Hom. 4â— de orat Dam. After this manner pray ye as if he should have said Pray the matter herein contained Let this Form direct you what you must ask Paraus in Math. 6.9 If you can refer your Requests to some of these Petitions you may be bold to ask it And pray with the Affections here expressed and enjoyned but whether we begin with Confession Petition or Thanksgiving it is left to the liberty of him that prayeth and as he finds his heart disposed If thou findest a chearfulness of Spirit in thee for mercies received then Thanksgiving may have the first place If thy heart be affected with grief and sorrow then Confession of sin and desire of pardon may precede onely let God's glory in general be first in our aim next our own and our Brethrens salvation and lastly the things of this life So shall we build according to the Pattern given us in the Mount The Rule of Scripture A third thing that Builders do is to rid the ground of Rubbish and make it fit before they set up their Frame Such a riddance must we make before we enter upon the Duty First of Sin in general If I regard wickedness in my heart God will not hear me Psal 66.18 saith David Psal 66.18 The Conscience of guiltiness gives a stab to our Prayers and puts us out of heart of being heard Mr. Perkins tells us of one that had stollen a sheep who ever found it in his way when he went to Prayer and could find no rest till he had confessed and made restitution Our Consciences are never more stirring and active then when we betake our selves to Prayer If we have let our selves loose to any sinne then be sure our Consciences will be flying in our faces Ah Wretch how darest thou look God in the face Rememberest thou what thou lately didst What thou saidst c and canst thou think to speed Thou must wash off the stain of sinne Isa 1.10 by godly sorrow and quiet thy Conscience in the bloud of Christ before thou enter upon the Duty Next rid thy heart more particularly of all distractions arising from Worldly Cares Domestical Discords private Passion these press downward Psal 40.12 1 Pet. 3.7 Gen. 15.11 and keep our Thoughts from ascending Psal 40.12 they interrupt Prayer 1 Pet. 3.7 and must be removed as Abraham drove away the Birds that would rob him of his Sacrifice They must be dealt withall Math. 19.22 as Christ did by the Minstrels in Jairus his house turned out of doors Some thoughts of Worldly things are allowable in Prayer to the end that we may pray for direction and good successe therein else why did Christ teach us to pray for Daily Bread But when we think on these things our Thoughts may not be Worldly through Distempers and Distractions about the same Abide you here said Abraham to his Servants with the Asse Gen. 22.5 and I and the Lad will go yonder and worship and come to you again So say to all distracting Thoughts in this Duty Stay you here I and my Saviour will go alone and pray yonder and come again to you but at this time I may not be distracted with you This being done then in the last place up with the Frame reat up the Structure fall upon the work it self And now do as Nehemiah did in building up the Walls of Jerusalem Neh. 3. wherein every one was employed some at one Gate some at another So must it be here every power of the Soul must fall to work The Understanding in conceiving the Memory in retaining the Will in inclining the Affections in moving to and fro carrying and recarrying The whole Soul must be busied otherwise as Samballat and Tobiah scoffingly said to those Builders Cap. 4.3 If a Fox go up he will break down the Wall And a Fox yea Foxes will assay it the Devil and his young Cubs Wherefore as they did so must we employ our Hands as well as our Hearts build with the Trowel in one Hand and the Sword in the other They watcht and wrought so Watch and yray Chap. 4.17 Math. 26.41 Col. 9.3 1 Pet. 4.7 Math. 26.41 Yea Whilest you are praying against Corruptions within Temptations without that we be not ensnared and circumvented by Sathan's Baits and Methods And forasmuch as the Builder builds in vain unless the Lord builds with him Psal 127.1 Go to God Psal 127.1 and desire the assistance of his Spirit in the performance of the Work It is a Spirit of Prayer and Supplication Zach. 12.10 Rom. 8.26 Zach. 12.10 and it is a helper of our infirmities Rom. 8.26 And that First in teaching and prompting us what to say Secondly in stirring up devout Affections in the Soul which express themselves by sighs and groans Thirdly in enabling us to attend to the things we pray for Thus if we observe and follow these directions the work although difficult in it self will become more easy to us so that we need not be disheartned in it Use 5 The last Use that we will make of this Point is for the singular comfort of such as have some ability given them to performe this Duty and that find their hearts opened and enlarged in the performance of it a notable Testimony it is that â—uch belong to God and have some measure of his Spirit given unto them without the assistance whereof we could not be enabled to discharge so difficult a work David thanks God that he found in his heart to pray 2 Sam. 7.27 Gal. 4.6 2 Sam. 7. It is the spirit of God that helps our infirmities in prayer Gal. 4.6 and that puts life into our
this Case First lament and bewayle thy indisposednesse to the duty as Psal 119.25 v. 159. Secondly yield not to it but stirr up the gift of prayer that is in thee Isay 64.7 2 Tim. 1.6 Thirdly take unto you words Hos 14.2 Use the help of some good Forme Some think this to be a stinting of the Spirit and a pinnioning of the wings of the Dove But how is the Spirit limited in a set-Forme more then in singing one of Davids Psalmes or joyning with others in prayer which is required 1 Cor. 14.16 A good Horse-man may sometimes use the help of a block to save his stirrop 1 Cor. 14.16 Had not set Formes bin lawful God would not have prescribed them Numb 6.24 25 26.10.35 Luke 11.1 Math. 26.44 as he did under the Law nor Christ his Servants used them as they did under the Gospel Children learn to go first by a form before they go alone If some men had longer learned to pray by a set forme they would it is like have prayed better without them then they do Obj. 3 Yet there is one thing more that much troubleth the Godly in their prayers they cannot confine their thoughts and keep them to the point in hand they are wandering and roving so that they feare their prayers will not be regarded Attention is two-fold Resp Ames Cas Cons lib. 4 c. 14. Baldwin de Cas Consc lib. 2. c. 7. Cas 14. Actuall which is a constant and distinct attending to what we say or Virtuall when we proceed in the same disposition and desire of attending which we had in the beginning of our Prayers The former is most laudable but if the latter be not wanting our Prayers shall not be rejected Secondly wandering thoughts and distractions are of two sorts some arise through our own negligence and are voluntarily admitted these turne our prayers into Sin Others there are that arise not so much from our own neglect as from weaknesse and temptation of Sathan they break in upon us uninvited and are undergon with griefe these exclude not comfort Our devotions shall not be loft because of such deviations God is much delighted in our labour of Love Heb. 6.10 Heb. 6.10 that is in those dutyes which out of Love to him we performe with labour and striving Those prayers are not alwayes best pleasing to God wherein we please our selves best or which we performe wiâ—h most facility and attention The worst prayers that we make to our own sense speed often best and then we pray most happily when we arise most humbled Those prayers that we performe with mighty conflicts and oppositions are the most acceptable prayer God who puts all our Teares into his bottle all our sighs into his bosome all our words into his Register will also spread that sincerity that zeale with which thou entered'st into thy prayers over thy whole prayers and where thy zeale is too short Christ will spread his prayers over thine and say Give him Father that which he hath faithfully desired in my name and where he hath fayled through wanderings and negligences there Father forgive him though he hears not what he said Only be carefull to prevent these wanderings what may be First by fixing thy heart on God to whom thou speakest bring thy soul if it be possible to Davids temper Psal 57.7 Psal 57.7 my heart is fixed O Lord my heart is fixed I will sing and give prayse Give God the heart six it on him and the Will will command the thoughts Friends think of their Friends and cannot but think of them Secondly Keep your thoughts within compasse at other times suffer them not to roave about without check if they have got a custome of ranging they will not readily be called home when you would have them The wise mans heart is at his right hand saith Solomon Eccles 10.2 he hath it not to seek when he should use it about holy dudyes as the Fool hath Do in this Case as you use to do with your horse when you are to go a journey have him under bridle and suffer him not to run up and down the pastures wildly Dr. Preston The best way saith one to be rid of bad thoughts in thy prayers is not to entertain them out of thy prayers if at other times thou entertaynest them willingly they will be entertavned in thy prayers against thy will Thirdly bring a fervent and zealous Spirit with thee to Prayer 〈◊〉 the pot that is full of liquor in the heat of Summer is troubled and polluted with many flyes but if that liquor wâ—re hot and boyling those flyes would not be so busy about it Whilst our prayers are cold we are troubled with idle cogitations but if our mindes were inflamed with zeale it would abandon all those vanityes Fourthly be not long in Prayer Bald. Cas Cons lib. 1. c. 7. Cas 14. Aug. Epist 121. Cassian Instit lib. 2. c. 10. If you find your thoughts roaving the shorter we are the lesse apt to wander Religious Persons thinke it best saith Cassian that their prayers be short but frequent the one that praying to God we might continually be joyned unto him the other that by shortnesse we may avoid the Devills darts which he throweth especially at us when we are praying So Austin writeth of the Primitive Christians in Aegypt that they had their short but frequent prayers which he calls Ejaculations dart-like least their intention should relent with long continuance A short Prayer and much Spirit is better then a long Prayer and little Spirit Fifthly bewayle the loosnesse of thy nature to the God of Heaven and before thou endest desire God to pardon thy wanderings for Christ his sake and so though thou goest limping away from God as Jacob did yet be not discouraged thou shalt carry away the blessing Notwithstanding these scruples be not disheartened the bringing forth of a right prayer is like the bringing forth of a Child saith one in which there is much paine and anguish but after the birth joy And thus much of the difficulty of the duty in generall now to Particulars Aske and you shall have seek and you shall find c. Text. The Duty as you have heard is expressed by three Acts Aske Seeke Knock each Act hath a sutable promise annexed Aske and you shall have c each of which promises we will carry along with the duty to which it is made as they lye in the Text. Aske and you shall have The Duty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aske yee and this a work of the mouth Albeit words are not absolutely necessary in prayer as we have shewed in the former Doctrine yet if we can speak we are to take unto us words and use our tongues in the best manner that we can God expects that we should expresse our desires by word of mouth unto him Let that be the note Doct. Psal 81.10 Open thy mouth wide
Psal 81.10 Psal 3. 5.1 2. 19.14 17.1 57.7 8 and I will fill it And this the Godly have done as might be shewed in infinite examples the frequent mentioning of mouth lips words voyce cry call in Scripture in relation to prayer is sufficient proofe Obj. But seeing God knowes the heart what need is there of words Resp But men know not the desires of one anothers heart further then they are discovered by words which is requisite that we may partake of the mutuall prayers one of another as in publique assemblyes private familyes and meetings and joyne our assent with their desires which if we understand not we cannot do Cor. 14 15 16. 1 Cor. 14 15 16. Secondly words add more force to our inward devotion they stirr up and encrease the Affection of the heart As the beames of the Sun wax hotter by reflexion so doth the desires of the heart saith one by expression Pet. Mart. in 1 Sam. 1.12 To this purpose speaketh Peter Martyr Though there is no need at all of voyce when we make our private prayers unto God in regard that God heareth and beholdeth our hearts and mindes yet sometimes saith he it may be used to very good purpose because it may fall out that we may languish in our prayers and our mindes may be wearyed which the voyce againe will refresh and give thereunto a new vigour Use They therefore that content themselves with the Ejaculations of the Spirit and devout thoughts and meditations neglecting the use of the tongue in prayer are too blame and that not only for the Reasons before mentioned but for that they neglect to imploy their tongue to that use for which it was given which is to blesse God withall Jam. 3.9 Psal 16.9.57.8.108.1 Jam. 3.9 in which regard by an excellency the tongue is termed Man's glory Psal 16.9 57.8 108.1 Some indeed have thought it a wise course in the Confession of our secret sinnes residing in the heart not to use the outward voyce for feare of acquainting Sathan with them thereby and so he over-hearing us will take advantage of our words and apply himself in his temptations to that wherein he seeth us likest to sin But albeit he knoweth not our thoughts directly and by immediate insight as God doth but gathers them by the motions and manifestations of the body yet considering that he himself is the originall of all evill mediately Robins Essay on Tempt or immediately it is like that by confession of our secret and bosome sinnes we shall acquaint him with no newes but with his own work in us nor is it probable that any of us have managed our secret sinnes with such privacy but that he by some circumstance or other knowes well enough what they were and are and therefore it is good wisdome in us to preferr the best manner of acknowledging our sins to God and for our best advantage before the feare of discovering our sinnes to Sathan Wherefore saith a Reverend Divine for the future Tho. Full. his mixt Cont. Med. 17. I am resolved to acknowledge my darlings faults though alone yet aloud that the Divell who rejoyced in partly-knowing my sin may be grieved more by hearing the expression of my sorrow As for any advantage he may make from my confession this comforts me Gods goodnesse in assisting me will be above Sathans malice in assaulting me Text. Aske Qui non eget non petit saith Luther Multa petentibus desunt multa This then implyes a sense of want and gives us to understand that Doct. True Prayer must be accompanyed with a sense of the want of those things we crave When we come to God by Prayer a sense of those things we aske must be brought with us This is required Jam. 1.5 If any man lack wisdome i. e. if any be sensible of the lack of it and desires it Jam. 1.5 In the sense of want have Gods Servants come before him continually So Jehosophat We know not what to do 2 Chro. 20.12 1 Sam. 1.6.15 Psal 60.11 Luk. 15 16 17. Math. 9.12 2 Chron. 20.12 So Hannah 1 Sam. 1.6.15 So David Psal 60.11 So the Prodigall Luke 15.17 So all the Godly from time to time This is that that puts us in a praying condition for first no man will aske that which he supposeth he hath no need of Math. 9.12 the proud Pharises begged nothing though he pretended thankfullnesse for he had no sense of the want of any thing Luke 18.11 Revel 3.17 Gen. 4.26 Luke 18.11 So the Church of Laodicea Revel 3.17 Seth called his Son Enosh that is miserable or calamitous Gen. 4.26 And then men began to call upon God Felt-misery makes men to be religious Secondly This is that that humbles us and causeth us to be lowly in our own eyes It is the having of some good that puffeth up not the want of it The Publican being sensible of his wants fell prostrate on the ground Luk. 18.13 Jam. 4.6 and to be humbled thus is necessary to the offering up of an acceptable prayer Jam. 4.6 Thirdly without a sense of the want of what we aske we shall never earnestly desire it nor use the meanes for the obteyning of it It is want that makes us to seek out as it did that man we heard of before who went to his Friend at Mid-night Now you have heard It is importunate prayer that is prevayling Fourthly should we have what we crave yet without sense of want of the mercy we should never prize it Alexander was wont to say that his hungry dinner was his suppers sawce Unlesse a man bring this sawce with him mercy would be no mercy Christ no Christ Heaven no Heaven but this want makes common blessings sweet as Darius said of the puddle water he drank in his flight from Alexander that he never drank better liquor Now there is a three-fold want that must be taken speciall notice of when we come to God by Prayer First of the blessing it self which we desire to have be it outward or inward Corporall or Spirituall Temporall or Eternall of what kind soever it be we must be sensible and have a feeling of it and valew it accordingly as for outward and bodily wants of health wealth strength and things of the like nature these are not the greatest and yet usually they most pinch and of them we take most notice and first complaine but Spirituall wants are the greater albeit least regarded yet they pinch most at last How many ramp like lyons when the world doth frowne upon them but under the want of Knowledge Faith Repentance and other Graces of Gods Spirit yea of Christ himself they couch as Issachar under his burthen and lye down to sleep as Jonah did in the bottome of the ship but a true valuation should be had of our wants and of our greatest wants should we most complaine A second want that we
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
would you have graces encreased would you have corruptions subdued your Friends and Children blessed the glory of the Church restored and more beautifyed pray for these things and they shall be effected Eccles 10.19 Prayer is not only our Key but our Money too and Money answers all things saith Solomon It beares the Mastery all the world o're none so admired none so soone admitted as he that is well monyed It was commonly said in Greece that not Philip but his Mony won their Cityes Aske what you will desire what you will command what you will mony will give a satisfactory answer to all Mony of all stamps was intended and commended for facility of exchange amongst all nations of the world they who have good mony need not want any thing Prayer is our exchange our Spirituall coyne there is of all sorts and stamps Apprecations Deprecations Intercessions mentall vocall vitall publique private this answers all things Prayer is our Spirituall coyne bring that with you and you have command of all the Market Private prayer is our Silver Publique prayer is our Gold Fasting and Prayer is our refined Gold bring mony in your hands of all stamps ply God with your prayers publick private c you shall have any thing in exchange for it that the Market affoards and what will not Gods Market affoard unlesse it be Apes and Peacocks Solomon had wisdome for it Jacob had bread and cloathes for it Isaac had a good Wife for it Hannah had a Samuel for it Hezekiah had long life for it and that which all the world will not fetch prayer will purchase you shall have the Holy Ghost for it as followeth verse 13. Any thing any thing you may have Gods Quidcunque That which Zedekiah said to his Courtiers flatteringly God will performe to his faithfull Servants really The King is not he that can do any thing against you Ier. 38.5 Luther found it so potuit quod voluit so it was said of him that he was a man that could have what he would at the hands of God so mighty was he in prayer and from his own experience he might well say as usually he was wont that Prayer was after a sort Omnipotent whatsoever God could do that could prayer do for it commands God yet are we backward It is storved of Severus the Emperour Quid est curnihil petis c Lamprid. in vita ejus that it was more troublesome to him to be asked nothing then to give much and that he would blame his Courtiers for asking nothing of him and will them to aske of him that they might have no cause of complaint against him Christ disliketh our dullnesse to this duty blames his Disciples for their backwardnesse in asking John 16.24 John 16.24 hitherto you have asked nothing i. e. to what you should have asked and in so doing might have obtained Aske therefore saith Christ that your joy may be full Let us come to him and he will not send us away without our errand Obj. But how comes it then to passe that many have asked and yet not sped their mony would not be taken prayers not accepted Jer. 11.14 Jer. 11.14 Resp What hath been answered formerly to this Objection I hope is not forgotten I have shewed you that God may delay his Friends and yet not deny them Delayes must be distinguished and differenced from Denyalls Secondly that some have prayed and have not obtayned is undenyable but then our coyne hath not been currant mony either our Silver is but drosse Isay 1.22 the mettall base and adulterate Isay 1.22 our Prayers mixed with Infidelity Impenitency Pride Uncharitablnesse c. and such coyne will not passe with God Luke 18.11 12. Jam. 1.5 1 Tim. 2.8 Acts 8.22 Or it wants weight it is clipt within the Ring our prayers are cold and carelesse without zeale and fervency Jam. 1.5 1 Tim. 2.8 Acts 8.22 James 5.16 17. Math. 6.5 6. Job 27. 10. Gal. 4.6 Rom. 8.26 27. John 14.13 14. 16.23 they are discontinued and intermitted we pray by fits and starts Will the Hypocrite pray alwayes Job 27.10 Or else our mony hath not Caesars stamp it was never in the mint they are not the voyce of the spirit but of sinfull corrupt nature or not put up in the name of Christ John 14.13.14 16.23 if our coyne be faulty in any of these particulars it passeth not no more doth our Prayers Thirdly we come for that which Gods markets will not affoard we aske things dishonest unjust unlawfull God hath not such commodityes in his market for those that come he will not put such things into our hands His basest commodityes he puts off to his worst customers as Quailes to rebellious Israel he answers them acccording to the stumbling-bloâ—k in their hearts Ezek. 14.3 4. Ezek. 14.3 4. but he dealeth not so with his Friends When the fiery Disciples would have fire to come down from Heaven to consume their Enemyes God had not for them Luke 9.54 Jam. 4.3 So when we aske good things for sinfull and wicked ends as Jam. 4.3 In these and such like cases our Prayers are not heard but if we aske any thing that Gods market affoards and his market is a well furnished market we may have of him What Zozomon spake of Apollâ—nius that he never asked any thing of God in all his Life that he obtayned not is an honour that belongs to all Gods Children and faithfull ones But whil'st I presse a price mistake me not as if these things which God bestowes were to be purchased with mony this was Simon Magus his error I resemble Prayer to Mony but it is Figuratively and in an Allegory for that it doth what mony can it answers all things but not according to the worth thereof that which we obtayne by Prayer is not so much bought and sold as given therefore our Saviour saith here in my Text it shall be given you giving us to understand thus much Doct. What we obtayne by asking is not of our deserving but of Gods vouchafing John 3.27 16.23 Jam. 1.5 Mach. 6.11 Reas Philem. 22. Joh. 3.27 16.23 Jam. 1.5.17 Math. 6.11 Philem. 22. Thus you see that albeit we obtayne blessings by our Prayers yet not for our Prayers that is not for the merit of them 1. We have told you before that prayer is a begging of blessings from the Lord now what doth the Beggar deserve for his beging when we give an Almes to one that beggs of us do we do it for any worth in him or desert on his part or out of meer compassion of his misery Secondly Gods blessings are of such a worth that no mony is of valew with them therefore he will rather give them then fell them to us But we read of some that they are worthy Luke 7.4 for whom thou shouldâ—st do this But he of whom they said this and who best
Exod. 14.10 16. Psal 27.8 The Godly are in this respect called a Generation of seekers Psal 24.6 Thus the Spouse sought her beloved when she missed him Cant. 3.1 2 3. So did Mary Christ Luke 2.45 three dayes she spent in seeking before she found him So 2 Tim. 1.17 We read Exod. 14.10 16. that Moses cryed unto the Lord God blameth him for resting upon prayer with neglect of the meanes he should hold on his course and make way for Gods help as well as pray God wills him to go on and the Children of Israel to go on Gods help is not enough without our Endeaours So Exod. 17.19 Moses falls to prayer Exod. 17.19 but while he prayes Ioshua must out and fight in vain shall Moses be in the Hill if Ioshua be not in the Valley Jos 7.10 11. So Ios 7.10 11. Get thee up said God to praying Joshua wherefore lyest thou upon thy face Israel hath sinned go and search c. Jacob prayes to God for protection against his Brother Esau and yet he seconds his Prayers by his Endeavours sending Presents withall to pacifie his Brother's wrath Gen. 32.6 Prov. 2.3 3 5. Gen. 32.6 Thus we are directed Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voice for understanding There 's Prayer If thou seekest her as silver and searchest for her as hidden treasures There 's Endeavour c. Reas And indeed to pray and neglect the meanes for obtaining what we pray for is but a mockery of God a tempting of his Majesty He works ordinarily by meanes and expects that we should be ready Instruments to effect his will which to refuse cannot but displease him highly Math. 4.7 nor is it availeable Math. 4.7 Prv. 14.23 Prov. 14.23 In all Labour there is profit but the labour of the lips tendeth to penury Lip-labour is but lost labour bare begging is bootlesse Use Such then as second not their Prayers by their pious Endeavours cannot be excused yet many such there are which with the Carter that Isidorus mentions who when his Cart was overthrown would needs have his God Hercules to come down from Heaven and help him up with it but whilst he forbore to set his own shoulders to it his Cart lay still in the mire and so would have lien had not one who had more wit advised him to put his own shoulders to it and shove hard and then pray Joh. 6.34 35. Those we read of John 6.34 35. would fain have that heavenly bread which Christ told them of Lord evermore give us of that bread say they but they would not as Christ tells them take the paines to come to him for it Such desires are no better as Solomon tells us then the lustings of the sluggard Prov. 13.4 and such a desire slayes a man Prov. 13.4 Prov. 21.24 26. Prov. 21.25 26. that is it tends to his destruction for that he will not second his desires with his Labours and Endeavours your desires being idle are deadly and destructive to you as was his to him of whom I have read who being a great frequenter of Ale-houses and Taverns yea and worâ—e places yet durst never go out of his own dores without saying his prayers in the morning which being done he would say Now Devil do thy worst as if the Devil were charmed by that spell so that he durst do nothing to hurt him when yet he avoided not his Temptations but thrust himself upon them Many say they pâ—ay against such a lust c. and yet get not the victory but they add not the means which should second their Prayers so they may thank themselves Vse 2 Wherefore as David said to his Son Solomon Arise and be doing and the Lord God be with thee so let me say to you 1 Chron. 21.16 Arise and be seeking The Lord will be with you whilst you are with him Whilst you are with him in seeking with fervent Affections and hearty endeavours he will be with you in blessing your labours he stands at our right hand to save us as David shews Psal 16.8 109 31. Now the right hand you know Psal 16.8 109.31 is the working hand he stands there to blesse us and prosper our labours but he stands not at our left hand to succour us in our idlenesse Ora Labora was an Emperor's Motto So it is the Christians Pray Pray Pray said that Martyr so to that add Work Work Work Pray and Work Work and Pray Exod. 28.14 Esay 65.1 Rom. 8.26 let these be like the Bells and Pomegranates about Aaron's robes God infuseth his First grace into thee meerly as a Giver that is found of them that sought him not but his subsequent Graces as a Helper therefore we call them Auxiliant graces Helping graces and we alwayes receive them when we endeavour to make use of his former grace I cannot look for his help unlesse I endeavour withall to help my self Help always presumes an endeavour and co-operation in him that is helped Now the spirit is said to help our infirmities Rom. 8.26 By the grace of Prayer it will help us and by our godly endeavours we must help it I put God to more and his spirit to more then he hath promised if I do nothing towards the obtaining of mercies promised and recovery of my losses if I seek not Remember what paines Saul took in seeking after his Fathers Asses which were lost 1 Sam. 9.24 1 Sam. 2 9.4 Is it not a shame for us that we take no more paines in seeking after a lost Heaven a lost soul Let this quicken us in our Endeavours Some Objections we meet with made against this Doctrine Obj. The promise is made to the Prayer of faith may some say Math. 21 22. If then I believe that I shall be heard Math. 21.22 it is enough though I use no more endeavour Resp The promise is If we pray in Faith we shall be heard but that Prayer is not made in Faith thas neglects the meanes that God requires to be used but it is the Prayer of Presumption God hath so coupled the end and the meanes as that without using the meanes when the meanes may be had the end cannot be attained Acts 27.30 Acts 27.30 Except these abide in the Ship ye cannot be saved said Paul to the Centurion Why might some say God hath told you that there shall not any mans life be lost and you say that you believe God vers 25. what need we then to let these men from going out Yes God must be trusted but not tempted by neglect of due means which God doth ordinarily work by had these gone away they should have wanted hands to bring the Ship nearer to the Land A groundlesse warrant hath that man for his Assurance to be heard in Prayer that neglects the means which God hath prescribed to be used Obj. But as we have heard before Prayer is the best
nor Christ for Christs sake So Hos 7.14 Ioh. 6.26 searcely is Iesus sought for Iesus saith Austin Propter te Domine propter te was his Motto so must we seek him as not any other thing as it were him not any other thing besides him nor any other thing before him saith Bernard Some Seek Prov. 2.4 Luke 15.9 Dominus quaerendus est sicut diligendus Hug. Card. Esay 26.9 but not fervently and earnestly they Seek not as for silver Prov. 2.4 not as the woman did for her lost groat Luke 15. as God is to be loved so must he be sought with all our heart with all our soul c. So Esay 26.9 Mary at the Sepulchre was so intent that she minded not the Gardiner Lastly Some Seek not constantly and perseveringly Seek the Lord and his strength Psal 105.4 Luke 2.46 2 Tim. 1.17 seek his face evermore saith David Psal 105.4 Ioseph and Mary continued three dayes Seeking So Onesiphorus sought Paul till he found him out 2 Tim. 1.17 All such seek and misse because they seek amisse And so much for Answer to the Objection Use 1 If then at any time we Seek and find not impute the failing unto your selves and not to God for he never said in vain to any of the house of Iacob Esay 45.19 Psal 9.10 Seek you me Esay 45.19 He never forsaketh them that seek him saith David Psal 19.10 and he will not begin now Vse 2 Wherefore be we encouraged to set our hearts to seek the Lord aright 1 Chron. 22.19 1 Chron. 22.19 Seek what you should Seek Seek where you should Seek Seek when you should Seek Seek as you ought to Seek and rest assured that your labour shall not be in vain 1 Cor. 15.58 you shall find In Seeking for earthly things at mans hands we often faile but if we Seek the best at Gods hands we alwayes Speed We may go to the Physitian and Seek health but meet with Death we may go to the Lawyer and Seek for Law and Justice and meet with Injustice and Oppression we may Seek to Friends for kindnesse and favour and finde enmity and hatred from them All that Seek to men speed not though their requests be never so just and honest as we find Luke 18.1 But whom did God ever send away with a sad heart that sought him sincerely Suetonius reports of Titus that he was wont to say that none should go away from speaking with a Prince with a sad heart God likes it not that we should go from him with a dejected spirit it is our own fault if we do Ezra 8.22 Lament 3.23 Psal 34.10 Psal 9.10 Amos 5.6 The hand of the Lord is with them for good who seek him Ezra 8.22 He will be good to that soul Lament 3.23 They shall want no good thing Psal 34.10 Never be forgotten Psal 9.10 But they shall live for ever Amos 5.6 To conclude with that of Berward It is more easy for Heaven and Earth to passe away than that he who so seeketh as he should should not find that so asketh should not receive that so knocketh should not have it opened to him And that is the last branch I am to speak of Text. Knock and it shall be opened unto you And here as in the former we have the thing enjoyned Knock. And the promise made It shall be opened unto you we begin with the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornibus ferio à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knock ye A term that imports more vehemency then either of the former It is a Metaphor taken from the Oxe or some other strong necked beast which runneth with the Horne against any thing with force and violence and gives a great blow unto it Such a holy kind of violence must be offered at the gate of Heaven by our prayers if we would have it opened unto us bare asking is not enough Seeking not sufficient unlesse we so ask so seek as that we Knock withall in our asking and seeking Something is implyed in this term as well as imported that implyed is that Doct. Heaven hath a Door A Door or gate we know is properly that whereby an enterance is made into some house City or other place and serves to let in some and keep out others Thus Metaphorically Heaven is said to have a door or gate Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Acts 10.11 Revel 4.1 19.11 Acts 7.56 Luk. 13 25.2â— Math. 25 1â— Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Which gates are not literally to be understood but Mystically pro modo intrandi for the manner of Entrance that door those gates are those passages whereby we enter and are admitted This Door doth sometimes open to let in some and is kept shut against others St. Peter saw them open in a vision Acts 10.11 So did St. Iohn Revel 4.1 191.11 St. Steven saw them open visibly and sensibly Acts 7.56 And as it opens so it shuts Luke 13.25 28. Math. 25.10 It keeps out as well as le ts in And it is a large two leaff'd Door Revel 3.8 Per portam Ecclesiae intramus ad portam Paradisi Aug. Serm. de temp 136. 2 Pet. 1.11 the one leaf of it is Grace the Grace of Regeneration and Adoption by this we make our first entrance into Heaven and that in this Life sealed and confirmed unto us in our Baptism which is the Sacrament of our Admission into the visible Church the Suburbs of Heaven and the more we abound in grace the more abundantly do we enter 2 Pet. 1.11 The other Leaffe of this Door is Glory Math. 25. Math. 25.10 No passage to Glory but by Grace and into it our souls shall enter at the day of Death Luke 16.22 23 43. Luke 16.22 23 43. And at the day of Judgment we shall be admitted both in body and soul to enter in with Christ Colos 3.4 Thes 4.17 and Reign with him in Glory Colos 3.4 1 Thes 4.17 Reas The ground of this is laid down Heb. 10.19 20. The High Priest entred into the Holy of Holies Heb. 10.19 20. with the blood of Beasts Now we have free entrance into Heaven it self which is the Truth and Substance of that shaddow through the precious blood of Iesus Christ He is that new and ever living way ordained and consecrated for our only passage into glory Man by his transgression was not onely excluded the Earthly Paradise but the Heavenly Heaven was by it fast shut against him and Hell set wide open for him but God in mercy pittying mans misery â—ent his Son to satisfie his Justice for mans disobedience Sanguis Christi clavis Paradisi Hier. and by satisfying and obeying in our behalf to open Heaven again for us which he did exactly so
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.
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
suffers much by her Watchmen page 282 The Churches peace disquieted by many page 277 The Church troubled by her own Children page 280 The Church scandalized by her distractions page 288 God is highly offended with the Churches disturbers page 289 Many blessings attend on the Churches peace page 287 The Church militant like a ship on the Sea page 341 God will arise for his Churches succour page 340 Company if good comfortable in our journey page 200 Complements not altogether to be condemned page 137 Conditions required in both Covenants yet with a difference page 437 God performes the Condition for us that he requires of us ibid. The benefit of a good Conscience and horrour of an iâ—l conscience page 272 Covetous persons no sure Friends page 46 No Creature can comfort us whilst the Creator hides his face page 270 D. DAngers are to be prevented page 247 Under the greatest Darknesse seek for light page 135 Dead should not be diâ—quieted page 276 The Devill may enter into a Dead Corps and move it page 275 A double dealer not to be trusted page 47 Decree when past all hope is past page 259 Delayes whet desires page 227 God may Delay us and yet heare us page 224 Why God Delayes before he answers page 225 Meanes to sustaine our hearts under Delayes page 229 What to do when God Delayes us page 231 Denyals how to be made page 216 Depopulatours like Caterpillars page 93 Desires should be kept within bounds page 176 Rules given to that purpose ibid. Desires in some cases should reach beyond our abilityes page 181 God is better to us then our Desires page 349 He doth not alwayes answer our Desires in the same degree nor kind page 345 Gods gratious denyalls are better then his angry yieldings page 355 Discipline no family may be without page 25 Discouragements should not keep us from seeking to God page 302 Doggs their fidelity to their Masters page 193 Doore Heaven hath two leaff'd page 425 426. It stands not alwayes open page 427 No enterance into Heaven but by the Door ibid. When the Door may be said to be shut page 259 The Door is open whil'st meanes are continued page 260 When the Doore is shut Prayer is not speeding page 259 All Doors fly open to Prayer page 433 Drunkennesse brings to beggary page 94 The Drunkard not to be trusted page 47 It is a signe of Drunkennesse to forget what we heard at a Sermon page 13 E. Earlinesse twofold page 422 Earnest we must be for small things as well as great yet not with the like degree page 362 Eloquence of superiours is in Action page 12 Enemy reconciled hard to trust page 48 Endeavours must second our Prayers page 415 Enough is a language few can speak page 178 Epicurism one of England's sins page 164 Evill of two sorts page 181 How of two Evils we may chuse the lesse page 184 Example of Christ is our Samplar page 10. 15. The force of the Rule lyes in the Example page 11. Excuses sinfull manifold page 236 Experience what page 453 What is required to make Christian Experience page 460 It is good reasoning from Experience page 453 In what sense it is said to be the Mistris of fools page 455 None so wise but may learn by it page 455 Experience teacheth what reading cannot page 456 Experience may be bought too dear page 455 The benefit that comes by Experience is great page 456 How to make a right use of Experience page 458 Our Experiments to be pleaded to God page 459 It is not alwayes safe to ground our confidence upon former Experiments page 460 Others should be acquainted with our Experiences page 463 Eye of God is healing page 185 God sees through his Eye-lids page 342 F. FAith of a Christian not grounded on sense yet confirmed by it page 454 Family the Foundation of all societyes page 16 Familyes to be instructed by Governours page 15 It is a great honour to a family to be Godly page 18 The sad complaint that untaught familyes will one day make against Governours page 19 Neglect of instructing Families whence it ariseth page 20 Familyes should have Church-Government page 24 All that offer themselves may not be admitted into our Familyes page 23 In good Familyes may be some bad page 28 Familiarity with God in a humble way God admitts of page 399 Famine the sad face of it discovered page 96 The effects of it shewed page 97 Sin causeth God to send it page 100 Fare homely contented former times page 164 Feast not to be judged of by full cupps page 168 Some Feasts made not for laughter but for slaughter page 168 Rules for Feasting given page 170 Fervency wherein it consists page 358 Flattery all smooth language is not page 137 Food of the soul is to be sought after and motives thereunto page 175 Counterfeit Friends of divers sorts page 37 Friends true very few page 35 The world is a Time-serving Friend page 59 The flesh a Table-Friend page 60 The Devill a Treacherous Friend ibid. No Creature stands in such need of a Friend as man page 44 The sad condition of a Friendlesse man page 103 What Friends to make choyce of page 46 The bad wayes that some take to procure Friends page 51 The best way to obtaine them page 52 To find Friends when there is no need and to want them when there is need are both alike easie page 105 A true Friend was borne for his Friend page 107 Earthly Friends are subservient to God page 108 Earthly Friends faile us page 109 Praying Friends are best Friends page 205 Earthly Friends not to be confided in page 72 Difference amongst Friends may arise page 69 Such differences are hardly composed page 42 Adversity tryes Friends page 64 No change of state can cause any alteration in a Friends affections page 102 A Friend may be in want page 71 A Friend may deny his Friends request yet remain a Friend page 214 A Faithfull Friend a great treasure page 41 A Friend will judge his Friends case to be his own page 187 Friends love not to be suspected page 66 Two sorts of Friends to make use of in the time of Affliction page 103 Three sorts of living Friends page 104 Dead Friends to whom we may resort in our distresse page 105 Some would make the Devill their Friends page 111 Friend Paramount God only is page 108 He is generally a Friend to all page 56 But to the Godly in a more speciall manner ibid. A high honour to have God for our Friend page 59 How to be assured that God is our Friend page 64. 112 Gods Friends cleave close to him in tryalls page 64 Gods Friends love his Friends page 65 A great encourgement to come to God in that he is our Friend page 113 God only can be Friend us at all times in all places and in all our wants page 108. 109 He communicates his purposes to his Friends
page 57 And is very Familiar with them page 58 Friendship of three kindes page 48 True Friendship what it is page 36 It is to be Found only in the Communion of Saints page 50 It is resembled to marriage page 51 Friendship is degenerated in these dayes page 43 Some Heathens have excelled Christians in point of Friendship page 43 One may be preferred before another Christian in point of Friendship page 50 Self ends disclaimed in true Friendship page 65 The Love of Friendship tyes faster then the Love of nature page 102 Dutyes of Friendship reciprocall page 190 Friendship had need sometimes to be awakened page 335 That Friendship be continued where it is what must be done page 41 Friendship should digest smal injuryes page 42 Friendship with God how obtayned page 61 What must be done to preserve it page 67 How to recover it being lost page 69 How to imp ove Gods Friendship to to us page 114 Gods Friendship is lasting page 66 G. SAtan is a foule Gamster page 114 All we have is of free Gift page 409 God gives sometimes unask't page 400 In the first Grace he is a giver but in the second Grace a Helper page 417 God gives bountifully page 445 Rules to be observed in our Giving page 337 How by Gifts we may procure Friends page 51. 52 Glory of God to be preferred to mans Salvation page 123 Gluttony the vice of the English page 165 Arguments against Gluttony page 166 God how represented to us in Scripture page 385 God is Almighty page 220 Good should be considered in the degrees of it page 258 A lesse Good may noâ— crow'd out the greater nor an uncertaine good exclude a certaine page 257 258 Governours Bishops in their own houses page 26 They must oversee their Familyes page 27 They must not be Non resident page 28 No Governour too great for that duty page 21 They have charge of Souls page 21 And must give account to God thereof page 18 Grace not absolutely to be desired in every degree thereof page 181 Our Salvation lyes in the positive degree of Grace but much of our Consolation in the comparative page 182 What degree of Grace may absolutely be desired page 182 Grace that is our house page 198 A good Guide is to be gotten in our journey page 200 H. HAnds both must be used in knoâ—king at the Gate of Heaven page 429 Pure Hands are fittest to knock at that Gate page 430 The right Hand which is the working Hand God stands at with a Blessing page 417 Faith is the Hand of the Soul page 4â—0 God is ready to Heare us calling page 218 Heaven is Gods Habitation page 217 How God is there page 217 Hell How God is said to be there ibid. Heretâ—ques disturb the peace of the Church page 279 Hinderances in doing good whence they ari e page 332 Hoarders up of Corne resemble the Locust page 92 Humility one of the paths of peace page 285 Hunger is a delicate Cooke page 107 Hunters no good Friend to the Husbandman page 91 Husbandry highly to be respected page 90 Fowre Creatures great enemyes to Husbandry page 91 Hypocrites disquiet the Church page 281 I. IDlenesse brings want page 95 Idle Persons want no shift page 236 Ignorance in the Superiour is the calamity of the Inferious page 20 Image of God wherein it consisted page 412 Imitation of Christ how farr lawfull page 15 Importunity a powerfull Oratour page 356 Importunacy in Prayer wherein it standeth page 357 Importunity twofold page 362 Importunacy hath something in it of that we call Impudency page 361 Some kind of Importunity God likes not page 362 Infirmityes what they are page 327 Interrogations the use of them page 32 Journey we are all in page 199 Our Journey to be provided for page 200 K. Key of Heaven Prayer is page 433 It is the Key that opens Gods treasury page 404 The keyes at the Popes girdle will not unlock heaven page 427 Kindnesse is to be returned page 192 The bruit Creatures are kind in their kind page 193 Knocking what it imports page 425 Many knock at Heaven that shall not be admitted page 432 Knowledge experimentall is all in all page 454 L. LAndlords that are cruell are like the Cankerworme page 92 Lending what it is page 239 How it differs from other Contracts page 141 It is the part of a Friend to Lend page 143 It is an act of Charity page 144 which mercenary lending overthrowes ibid. How a man may receive recompence for what he lends page 146 It is Gods command to lend freely page 147 A geater sin not to lend than to take Usury page 148 In what Cases it is unlawfull to lend page 150 Difference betwixt God and Sathan in lending page 156 Leveller a horned worme page 95 Liberality of all sorts not commendable page 353 It must be made up of matter and forme page 453 A vile person may seeme Liberall page 351 The Devill would be thought to be so page 352 Some Liberall of what is not their own page 353 Some mens Liberality tends to sin page 354 Lost we are all by nature page 411 A man may be a Loser in spirituall things many wayes page 413 Love is a substantive page 126 Loves paces that she takes page 124 The print of her feet hardly discerned page 125 Love is one of the paths of Peace page 286 Love seeks not her own page 121 Love our Neighbours as our selves how to be understood page 122 Self Love the bane of Religion page 124 Persecutors pretend Love in all their Persecutions page 278 God is to be loved who first loved us page 295 Our hearts may be enlarged in love to one Christian more then to another page 50 M. MArkets God sets page 99 Gods Markets are well furnished yet it hath not for all Commers page 405 Marriage and Friendship compared page 51 Meanes to be used but not trusted unto page 114 Meanes to be used for supply of our wants page 116 It is dangerous to contemne the Meanes page 262 Whil'st the Meanes are continued there is hope page 260 Meanes must be used which God hath rescribed page 418 Prayers psanctifies the Meanes page 418 We May neither trust in them nor slight them page 419 Many failings in works of mercy page 337 Merit confuted page 408 What is required to make an act Meritorious ibid. Gods Mercy is mans Merit page 410 Ministers are to set an edge on their Doctrines page 32 The publique Ministery why so unfruitfull page 21 A like-mindedness to be endeavoured and how it may be comfortably effected page 284 Mony Prayer is like unto page 406 How it answers all things page 404 N. NEcessity twofold page 179 It is a powerfull Goddesse and prevailes much page 183 In our Requests to God or man it may be pressed page 184 Many plead Necessity where is none page 184 Things Necessary may be desired but not things superfluous page 180 The
Necessityes of our Brethren should be regarded page 336 The Necessityes of others should move us page 185 Night what it signifies page 126 Night-Vigils what to think of them page 133 Nigardlinesse becomes not a Friend's Table page 170 Number of three do oft-times teach the mystery of the Trinity page 171 O. OPportunity to be made good use of page 253 Want of an Opportunity is often pretended for the neglect of duty page 249 The first Opportunity offered of doing good to be laid hold on page 256 The danger of neglecting Opportunity page 253 Oppressors resembled to the Palmer-Wormes page 91 P. PArables whereunto resembled page 6 Patience the way of Peace page 285 Pawnes or Pledges may be taken and of whom and when page 150 Peace of the Church to be sought page 283 We are called to Peace page 287 The meanes of restoring the Churches Peace page 284 Pray for the Churches Peace page 286 Much good followes the Churches Peace page 287 Persecutors hinder the Churches peace page 277 Gods Judgements on Persecutors page 260 Petitions to be practised as well as prayed page 415 Poore of two sorts page 77 The Godly Poore in better case then the worldly rich page 80 None so Poore but some are poorer page 85 The rich proved by the Poore mans poverty page 74 The Poore should be made our Friends page 52 The Poore may make Friends to themselves page 53 Poverty workes to humility page 74 Politicians not too farr to be trusted page 47 Power of God distinguished page 295 It is dangerous to tempt God concerning his Power page 298 Prayer what it is page 395 Many wayes we may addresse our selves unto it page 372 Saints not to be prayed unto page 220 How God is to be conceived of in Prayer page 373. 385 In all our Prayers see a fullnesse in God of those things we crave page 221 Prayer to be put up in Christs name page 222 The Spirit of Prayer pray for page 383 Prayer to be prefaced with such Attributes of God as may best strengthen Faith page 138 True Prayer is the Prayer of Faith page 307 All must pray page 369 The wicked stand charged with the duty page 370 They may be encouraged thereto page 371 Children should be taught to Pray page 369 Others are to be Prayed for page 201 We may be too private in Prayer page 203 Praying Friends are best Friends page 204 A wicked man cannot Pray well nor one that can Pray well live wickedly page 384 The Heads of Prayer what they are page 381 The Lords Prayer to be used page 2 Set Prayer is lawfull page 1. 387 Publique Prayer what page 130 Private Prayer what page 131 All times and places are sanctifyed for Prayer page 130 What times most seasonable for Prayer page 131 The Morning is necessary and the Night seasonable page 132 Prayer prevents God page 129 Errour in the matter frustrates Prayer page 374 We are to be furnished with matter for Prayer and whence page 380 Care must be had of the manner of Praying page 374 The heart may not be rash in Praying page 374 Sudden Praying without meditation not commendable page 379 We must be frequent in Prayer page 358 And fervent in Prayer page 358 And earnest for small things as well as great page 363 Formality in Prayer hatefull page 368 Lukewarme Prayer God respects as he doth Lukewarme Persons page 359 To Pray Prayer is more then to say Prayer page 378 We must Watch and Pray page 383 And Persevere in Prayer page 359 And do Prayer as well as pray Prayer page 430 The Power of Faithfull Prayer page 434 It is after a short Omnipotent page 404. 433 It commands God and how page 398 It lets us into Gods treasury page 404 It quickens all Ordinances page 402 It is the holy Anchor page 436 Prayers are our Ambassadours page 360 They are the Cannon that God chargeth and dischargeth on himself page 360 It is a scourge to the Devil page 435 The Gates of Heaven stand open to it page 129 It is the best remedy and to be preferr'd page 119 God is ready to heare our Prayers page 224 God Answers our Prayers many wayes page 230 He may be silent to our Prayers and long delay us page 224 Why God delayes long before he answers See before Delay page 225 How God heareth the Prayers of wicked men and why page 229 Reasons why Prayer is not ever heard page 405 Many lets that hinders Prayer both from within us and from without us page 376 Our Hearts never more fugitive then in Prayer page 376 â—he Devil is most busie when we go about that Duty page 376 Worldly distractions interrupt our Prayers page 377 â—n stops the passage of our Prayers page 382 â—e must be sensible of the want of what we Pray for page 391 A three-fold want we must be sensible of in Prayer page 392 Words are requisite in Prayer page 390 Yet the voyce not absolutely necessary page 387 The Godly sometimes want words in Prayer and whence that is page 386 God heares broken Prayers page 387 What must be done when words are wanting page 387 Wandering thoughts in Prayer of two sorts page 387 Wandering thoughts in Prayer to be prevented page 388 In short Prayers our thoughts are less apt to wander then in long page 389 Some thoughts of wordly things may lawfully be admitted in Prayer page 383 Those Prayers are not alwayes best pleasing unto God wherein we best please our selves page 388 No other duty requires more strong abilityes then Prayer page 375 No discouragement should keep us from that duty page 304 308 Feare of man should not cause us to neglect it page 367 None dispensed with for omission of it page 371 God layes out our Prayers for our best advantage page 347 Praise must be added to Petitions page 410 Preaching the best method in it page 10 How a Minister is to Preach himself page 11 Pride the mother of Heresie page 285 Promises of two sorts page 438.440 Evangelicall Promises conditionall page 437 Yet free and how ibid. Some Promises Absolute page 438 Promises concerning temporal things how made and to be understood page 76.440 Promises concerning spirituall blessings how made unto us page 441 How to entertaine the Promises page 442 Prayer must be grounded on a promise page 222 Q. QUare why is a dangerous monosyllable page 297 Some Questions Christ answered not page 310 All Questions about substantialls are to be decided by the Scriptures page 311 Never did any prove good Schollar that was not a Questionist page 311 R. REason there is for all that God wills page 297 Reformation must begin at home page 22 Remedy may be had in all distresses page 120 Repetitions warrantable page 442 Repetitions what they note page 443 Repetitions should not be greivous to a Hearer page 444 Repetitions tedious to be avoyded page 444 Reprooff of sin like fishing for the Whale page 209 Requests to