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
their arm and withdraw their hearts from God some relye on great mens favours and put their trust under the shaddow of their wings Isay 7.12 So did Ahaz that wicked King of Iudah who notwithstanding he had protection offered him from the Lord together with a signe such as himself should chuse for the confirmation of his faith in that hehalf yet he would needs put himself upon the King of Ashur whom he hired with his army to be his defence and safeguard Isay 7.18 the hypocriticall Isralitees did fly for succour to Aeygpt and trusted to their horses and chariots because they were many forwhich cause a wo is denounced against them Isay 31.1 And Iudas being in horrour of Conscience Isay 31.1 Math. 27.3 4. runs to the chief Priests who afforded him but small comfort 2 Sam. 16.21 Psal 49.8 Iob 31.24 Others trust to their own wit as did Achitophel 2 Sam. 16.21 or to their wealth or riches Psal 49.8 They say to the wedge of gold thou art my confidence Iob. 31. when alasse neither silver nor gold shall be able to deliver in the day of wrath All these will prove but as butrushes to a drowning man or like the Aegyptian Reed which will not only fail them but pierce them with the splinters and wound them deeply in the end Of all these and others like to these we may take up the Prophet's patheticall exclamation Be astonished oh ye Heavens at this Jer. 2.12 13. and be ye horribly affraid for my people have committed two evils they have for saken me the fountain of living waters and he wed them out Cisterns broken Cisterns that will hold no water Ier. 2.12 13. But the sharpest Rebuke belongs to those that fly to Hell for succour and make the Devill that Friend of theirs to whom they have resort in calamitous times Exod. 7.11 1 Sam. 28.7 2 King 1.3 Num. 22.5 Pharoahs he sends to Jannes and Iambres his Magicians Saul to the witch of Endor Ahaziah to Baalzebub the God of Ekron Balaac to Balaam the witch of Pechor A sin ordinary and common to be found even amongst those that professe the Gospel The Jewes could Reason thus John 10.20 He hath a Devil why hear ye him a damnable aspersion cast upon Christ but these fly to the Devil and will hearken to none sooner then to such as have Devils A sinne that we read not in Scripture that ever any godly man fell into but such onely as were given up and forsaken of God Saul did it not before God was gone from him 1 Sam. 28.15 It is expresly forbidden by the Word Levit. 20.6 Levit. 20.6 and severely threatned Death is pronounced by the Law not onely on the witch but seekers to them Deut. 18.10 Deut. 18.10 Let me tell such that it is much better to dye of Gods wounds then be cured with the Devils Salves And let all such as betake themselves to sinfull shifts for procuring themselves safety from troubles or deliverance out of troubles and make the Devil not God their Refuge consider seriously of that they read Isay 28.15 17. Isay 28.15 17. and lay it to their hearts It may be a meanes to awaken them and bring them to Repentance Use 2 And let us be perswaded and directed from the Doctrine delivered to have recourse to God in all our needs and troubles Say with the Psalmist Psal 73.26 Psal 37.26 whom have I in Heaven but thee O Lord and there is none upon Earth that I desire besides thee None but thee none but thee to whom I fly This that you may comfortably do see first that you make sure your interest in God that he is your Friend and then improve that interest you have in him to your comfort First make sure your interest the meanes we have before prescribed till then you cannot come with boldnesse unto him for help An ill conscience shuns Gods presence and will rather seek to any in time of misery then to God whilst we apprehend a man to be an enemy unto us though we stand in need of him and know that he hath Power to pleasure us yet we shun him 1 King 21.20 1 King 22.8 Gen. 26.27 Judg. 11.7 as Ahab did Elijah and Michajah and will seek to any other rather then to him Did you not hate me and why are you come unto me now that you are in distresse said Isaac to Abimeletch and Ieptha to his Bretheren Such an answer will our misgiving hearts tell us that we should have from God not being our Friend Should we come unto him or say that we apprehend him not as an Enemie but as a stranger to us one with whom we have no acquaintance much lesse Friendship yet this alone will keep us from having any familiar resort unto him in our necessities Should we be told of such a man that is well monyed and hath it lying by him and be advised to go to him for a supply of our want you know what the Plea will be Alass he is a stranger to me one whose face I never saw I dare not make so bold with him pray do you speak a good word for me it may be for your sake he will do much So is it with those that are enemies or strangers to God they dare not come to God themselves Exod. 8.8 1 Sam. 12.19 Acts 8.22.24 but as Pharaoh did they send to Moses to one of Gods Friends and desire him to intreat for them the like did Saul and Israel to Samuel and Simon Magus to Simon Peter But when once we come to make good our interest in God we shall have great encouragement to come unto him and that in a familiar way as one Friend comes unto another So we read Isay 63.16 Isay 63.16 The Church there pleads her interest in God and thereupon expostulates with God and asketh him a reason of his Judgments and after a sort blames him why hast thou done thus to thy people and giveth reasons why he should not be so angry with his people verse 17 18. many such Friendly and familiar passages we have in Scripture that have passed betwixt God and the Godly As Job 13.24 Job 13.24 25. Psal 13.1 44.23 89.46 47. 74.11 25. wherefore hidest thou thy face and holdest me for thy enemie So Psal 13.1 89.46 47. Psal 44.23 As if God were a sleep when he should deliver his people 74.11 As though God were slack in releiving his necessities Offer this now to one of your Princes Mal. 1.8 saith the Prophet to the people in another case and see if he will take it So come to any Prince on Earth or great Potentate in such a familiar manner say to him thus I would your Highnesse would awake once and attend my businesse and pluck your hand out of your bosome and execute justice would he take it well although it were from his best
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
during life be quite shaken off It pleades more than ordinary acquaintance and familiarity even Inherence One house hath held us one breath served us one nutriment fed us one conception bred us It promiseth much content and delight unto us but it is a Table Friend a back or belly-friend This hath bin found to be deceitful and of double-dealing It brings forth meat in a Lordly dish as Jael did to Sisera Judg. 5.25 26. and calls Come in my Lord come in It presents delicates to our view but withall it puts the hand to the nâ—yl and workmans Hammer with the Hammer smites she Sisera she smites off his head Rom. 13.13 Gal. 5.21 after she hath pierced the Temples And withall it is given to drunkenness and excess It will please the Appetite what eâ—er come of it but if you cool the por the friendship of the flesh cools with it make no choyce therefore of the flesh for a friend if you be wise The Devil pretends great friendship to us Gen. 3.21 Math. 4.9 as he did to our first Parents You shall be as Gods And so to our blessed Saviour All this will I give thee But he is a treacherous friend his aim is to betray us and throw us down headlong from happiness He is too subtle a Politician to be a true friend unto us and being an enemy from the beginning it is no trusting of him though he seemingly be reconcil'd for his malice is implacable These are the three you must avoid in point of Friendship Quest There is a fourth that offers Friendship to us who is onely worthy And that is God himself who is desirous to enter into a League of Friendship with us and sends forth his Ambassadours his Ministers for this end intreating us to be reconciled 2 Cor. 5.20 2 Cor. 5.20 There was a time when God and man were Friends else reconciliation could not be for reconciliation is but the renewing of a former Friendship that hath bin interrupted and broken This Friendship God meant not to break not had he purpose to fall out with man nor had he done any thing by any purpose of his towards the violation of that Friendship man did the wrong yet he continuing his everlasting goodnesse to man invites him to return to his obedience and accept of the means of reconciliation return to the same state of friendship which he had at first And such a reconciled Friend as he is will be a Friend indeed unto us Not to our wealth not to our riches he needs not our Thousands of Rams nor our ten thousand Rivers of oyl Mich. 6.7 but it is for his own sake that he sets his heart upon us and for our sakes too that we may be eâ—erlastingly happy in his Friendship Nor is his Friendship sickle but constant not a Friend to day and a Foe to morrow but a Friend for ever he useth not his Friends as we do our Ladders bear them on our shoulders whilst we hope to climbe high by them and then throw them down and lay them on the ground nor as we do flowers keep them in our bosome whilst they be fresh and when they fade fling them on the Dunghill Dent. 31.8 Josh 1.5 Heb. 13.5 6. Psal 73.25 He will never fail us nor forsake us It we be not ashamed of him he will not be ashamed of us Say then as David Psal 73.25 Whom have I in Heaven but thee whom desire I for my friend but thee None but Christ none but Christ. But how may I be so happy as to have God my Friend what must be done to obtain his Friendship seeing by nature we stand in a stare of Enmity Resp First take the Course that the Tyrians and Sydonians did Acts 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germen Acts 12.20 Herod was offended with them they make a Friend at Court Zarh 3.8 6 12. John 1.18 Zach. 13.7 Blastus the Kings Chamberlaine by whose mediation Herod was reconci ed We have a Blastus that Germen the Branch as the Prophet calls him who is Gods favorite or fellow-friend as he is termed Zach. 13.7 a bosome friend Iohn 1.18 get him to mediâ—â—e for thee and then for his sake God will be reconciled and become thy friend Shall Herod be appeased by Blastus his Intercession and not God by Christs Read 1 Iohn 2.1 2. Secondly 2 Cor. 5.18 there is an Instrument of Reconciliation drawen betwixt God and Man which you must subscribe and put your hands unto 2 Cor. 5.18 This word of Reconciliation is the Ministery of the Gospel all that is required there is to Believe and Repent which is the sum of all this must be subscribed unto dip your pens in the blood of the Lamb subscribe your names by acceptation of the offers of Reconciliation in the Gospel made do but subscribe accept and then God and Man will become Friends Thirdly if thou woudlst have God to be thy Friend see that thou beest of his acquaintance converse often with him and be often in his Company It is true as before you have heard Acquaintance is not friendship yet without Acquaintance no friendship can be had Good will a man may bear to him that he never saw But perfect friendship cannot be had betwixt such as never had the sight nor enjoyed the Company each of other It requires a mutuall frequentation and familiar conversation We read 1 Sam. 18.1 that the soul of Ionathan was knit with the soul of David and that Ionathan loved David as his own soul How this came to passe the Text shews in the words foregoing 1 Sam. 18.1 It came to passe that as David had made an end of speaking unto Saul c. Had not David bin in the presence of Ionathan had he not heard David speak and seen his carriage and spirit he had never been so taken with him as be was but now being in his Company and conversing with him his heart was fast knit and glewed to him And so it falls out betwixt God and us If we come into his presence frequent his Ordinances converse with him speak frequently by prayer unto him then his heart will be knit unto us and he will be our friend hereto to tends that of Eliphaz Iob 22.31 Job 22.21 Acquaint thy sâ—lf with him and be at peace that is by acquainting thy self thus with him a league of friendship will be made between you whereby good shall come unto thy soul so the Promise is Zach. 13.9 Fourthly Zach. 13.9 Similitudo moâ—um par micitiam see that thou conform thy self to Gods will and Nature Among men there is nothing so glewes and soders mens spirits as a similitude and conformity of manners and disposition when there is a sutableness of nature and incâ—ination there will quickly be a closing as you have hear so it is here He that loves purenesse of heart for the grace of his lips the
he alwayes loves Iohn 13.1 But yet as we heard before in speaking of humane Friendship unkind usage may sharpen the countenance of a Friend against us Numb 11.1 Deut. 1.37 1 King 11.9 8.46 2 King 17 18. Psal 2.11 7.6.11 76.6 as Iron sharpens Iron God is of a wonderfull patient and forbearing nature slow to Anger and of great kindnesse yet by unkind usage he may be provoked to anger and hide his face and favour from us as Gods Children have found by sad experience Wherefore let care be had first to avoid all things that may Alienate his affections from us Secondly to do all that is required for the continuance of his Friendship with us Things to be avoided by us whereby his Affection may be alienated are these First a jealousie and suspition of him and his wayes as if he would not stick fast unto us Fidelem si putaveris facies Senec. ep 3. quem etiam si metuimus jus officii laedimus Cicero Orat. pro Roscio 1 Sam. 20.9 John 21.17 1 Cor. 13.7 Psal 78.18 19 20 21. Exod. 4.13 14. or could not help us Friends love not to be suspected Jonathan was much troubled when David seemed to be somewhat jealous of him 1 Sam. 20.9 And Peter was much grieved when Christ asked him the third time if he loved him Iohn 21.17 Love beleeveth all things hopeth all things saith the Apostle so that suspition ariseth from want of Love God cannot indure that we should be jealous of his promises suspect his wayes of power and providence Psal 78.18 19 20 21. Can God furnish a Table c. They said not Positively God cannot do it they only questioned it yet that provoked the most high God against them So Exod. 4.13 14. Moses before had made many excuses for not going on God errand about Israels deliverance out of Aegypt and being pressed still to that service he seemes to give an utter denyall and that with some kinde of passion Send by whom thou should'st send At this the anger of the Lord was kindled for God's espyed a jealousie in him as if God would not preserve him from them that sought his life that was the reason of his backwardnesse whatever other pretence was made of his unfitnesse for the service as appeares by that God spake afterwards unto him vers 19. All the men are dead which sought thy life Numb 20.11 So Numb 20.11 Moses seemed to suspect Gods power in bringing water out of the Rock as appeares by his words and actions in smiting the Rock thrice which God was much offended with as appeares by that sharp reproofe verse 12. God likes not that any Friend of his should be jealous of him and suspect his fidelity as hatred so love and confidence are indivisibly united Secondly murmuring at his Reproofes and Corrections makes a breach betwixt God and his Friends This appeares by that we read Num. 14.1 2 3. c. This provoked God against them Numb 14.1 2 3 11 12. verse 11.12 insomuch as he would have destroyed them had not Moses interceded for them and stood in the gap to turn away his wrath However this sent them backwards the way they came verse 25. Beware of these heart-boylings and murmurings against Gods proceedings God is list of hearing and heares the very repinings of the soul Thirdly Ingratitude in abusing former courtesies in not walking answerable to favours received For this God was offended with Solomon 1 King 11.9 God had appeared unto him twice 1 King 11.9 and yet he transgressed this makes a breach betwixt God and us Ingratitude is hatefull to him Deut. 32.6 Isay 1.2 Jer. 22 -14 Jer. 3.20 Deut. 32.6 So Ier. 22 -14 Isay 1.2 Fourthly Treacherous and perfidious dealing with God Of this God complaines Jer. 3.20 A treacherous Friend he will scarce trust Iohn 2.24 Fifthly Associating our selves in a league of Amity with Gods enemies For this God was highly offended with his Friend Iehosophat 2 Chron. 19.2 Indeed every sin is an enemie to God 1 Chron. 19.2 and so to be avoided especially known sinnes and presumptuous sinnes for these grieve and vex his Spirit Isay 63.10 Isay 63.16 Oh take heed of them As these sinnes of Commission must be avoided so no good duty may be omitted whereby his Affection may in the least kind be alienated from us First Observe him carefully and study in all things to please him It was the saying of Antigona Sophocles in Antig. that she ought to please those with whom she hoped to remaine for ever meaning the Citizens of Heaven how much more should we be carefull to please the God of Heaven and harken to his Counsells follow his advice observe his precepts and commands Gods Friends will do thus Iohn 14.15 21. 15.14 John 14.15 21. and 15.14 A Friend is grieved when he sees his Counsell is slighted or when he is thwarted or Crossed by his Friend Secondly Beware of intermitting and letting fall your ordinary and wonted resorts unto him Intermission of entercourse breedes strangenesse amongst friends and indeed they are never well but when they are in Company one with another A Friend will blame his Friend for visiting him no oftner Thus resort frequently to his house come often to his Table for as this begets friendship betwixt God and us so it preserves it being once had Thirdly Stand out for him speak in his cause No friend can delight to have his eare the grove of his Friends good name to hear his friend wronged and be silent Ecclus. 2.225 Nature did work on the dumb Son of Croesus when he saw his Father ready to be slain so that the strings of his tongue did break and he cryed out oh kill not Croesus And shall not grace work as powerfully in us when we see God dishonoured Mal. 3.15 16 17. See Math. 3.15 16 17. Fourthly Love such as are God's Friends Friends account that that which is done for a friend is done for themselves So what is done for the godly God takes as done to him God will be offended if they be not regarded Math. 25.34 35 44 45. Math. 25.45 Fifthly Rejoyce in God's friendship above all things in the world if you would have it continued A Heathen being asked where his Treasure was Psal 4.6.7 answered where Cyrus my friend is make Gods love and friendship your chief Treasure Thou Lord hast promised all good things to them that love thee saith Austin give me thy self and it sufficeth Sixthly and Lastly keep your hearts and affections loyall to him thine own friend and thy father's friend forsake thou not saith Solomon Prov. 27.10 Prov. 27.10 God is both let nothing draw our affections from him neither world flesh nor Devil nor any way diminish it Observing these rules you may rest assured that as God is your friend so he will continue to be your friend if we forsake not him he will not
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
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
very Loving to us and makes us best welcome he hides his face againe chargeth us with bitter things whereof we think our selves Innocent and stand upon our Justification as Job did till search be made and then we find that in our sacks which we knew not of and would not believe to be there which when we find we stand amazed at And all this God doth to try the sincerity of our hearts and the Truth of our Love to Benjamin and to double our joyes in the end after we have been brought to a thorough Humiliation for our sins verse 14 Back againe they come with rent cloathes they humble themselves before Joseph casting themselves on the ground confessing their sin not this whereof they were accused for therein they were innocent but their cruelty towards Joseph verse 15 16 17 God hath found out the iniquity of thy Servants saith Judah of this all were guilty and confesse their deservings verse 15 -18 thus the Godly make good use of their present sufferings and look back to what they have deserved And then Judah he comes neer to Joseph verse 18. usque adâ—fin cap. craves favour to speak a word in his eare relates all the matter to Joseph as if he had been ignorant of the matter when he knew all as well as himself verse 18. to the end He acquaints him likewise with the danger of his old Father and sadnesse of his complaint at parting offering to be a bondman in his Brothers roome that he might preserve his Fathers Life And thus are we brought by our afflictons to powre forth our hearts before the Lord like him and acquaint him with all that hath happened as though God were ignorant of the businesse when he knowes all better then we our selves can know it After Judah had done thus then Joseph makes known himself Gen. 45.1 c. Gen. 45.1 c. Compassion and joy can be concealed no longer every man must be put out save his Bretheren he discovers his affection tells them he was Joseph their Brother bids them not be affraid but puts them withall in mind of their injury whom you sold into Aegypt yet comforts them with the consideration of what God had done sends for his old Father willeth them to bring all they had away and some live with him in Egypt which they did to all their comforts And the like is Gods dealing with us after he hath tryed us to the purpose brought us to a true sight and sorrow for sin he can refraine no longer Isay 42.14 He saith Isay 42.14 I am your Father whom you have injured and wronged in breaking my Lawes but I have pardoned and forgiven you and prepared an inheritance for you in the Heavens Therefore regard not the stuffe care not for the Lumber and trumpery come up quickly and tarry not the good of all the Land of the Living is yours And thus you see how Josephs dealing with his Bretheren when they came to buy Corne of him is a lively resemblance of Gods dealing with his oftentimes when they come unto him in their Afflictions Use It this be Gods way sometimes to appeare as an Enemy when he intends Friendship let us learne to hope even in a state hopelesse and love him chiding and trust in him killing as Job did Those that are well acquainted with Gods proceedings Job 13.15 know that cherishing ever followes after stripes as Cordialls do vehement Evacuations His Anger ever ends in Love and by it he prepares us for Love His Countenance resembles the picture of Diana at Delphos whose face though it seemed to frowne upon commers in yet it smiled upon them at their going out Examine me O Lord and prove me saith David Psal Psal 26.2 26.2 try my reines and my heart for thy Loving-kindnesse is ever before mine eyes he was to be tryed as Gold is tryed but he builds upon Gods Love If Gods Anger and not his Love had been before his eyes it had been but a fearfull Apparition and a dangerous issue to have gone upon but he saw Love in all and so long he could submit unto any furnace of his heaâ—ing If through those black and thick Coulds that compasse thee and seeme to interpose betwixt thy Prayers and the Throne of Grace thou could'st discerne the bright Sun-beames of Gods favour if thou could'st look beyond the Cloud of afflictions and see the Sun-shine on the other side if when God seemes to frown upon thee and be angry with thee thou could'st by the hand of Faith pluck off that maske and Vizard thou would'st then see a Loving heart through contrary appearances and pick love out of angry speeches Math 15 16 17. Hos 5.15 6.1 as the woman of Canaan did out of Whelp and Dog He hides himself when he meanes to be found he kills himself when he makes alive throwes down when he meanes to build up and intends to ease us of our burthens when he seemes to lay heavier upon us Say then with David when thou lyest under such temptation Psal 42. Why art thou cast down ô my Soul why art-thou disquieted within me Hope thou in God for I shall yet praise him who is the health of my Countenance and my God The Reasons rendered of this trouble pretended by the Friend within to the Friend without are now to be examined And they are two first the dore was now shut and it would be troublesome if not dangerous to arise at that time of night to open it Secondly his Children were with him in bed and at rest and it was not fit that he should disquiet them We begin with the first Text. The Dore is now shut There is no fault to be found with that The barr'd Dore keeps out the Thiefe Job 24.16 who in the Night-time breaks into houses which they have marked for themselves in the day And it may teach us a point of Wisdom To shut the Dore against dangers as did Elisha 2 King 6.32 Nature teacheth the brute beast to prevent danger 2 King 6.32 much more should Reason perswaâ—e men unto it and Religion alloweth it and commendeth the prudent man that fore-seeth the evill and avoideth it Pro. 22.3 Use Too too blame then are such as carry not a watchfull eye upon dangers to prevent them before they do come Prov. 22.3 Argus his eyes are to be preferred before Briareus his hands A provident eye for the preventing of future mischiefe is more excellent and usefull then a potent arme for the suppressing of that evill which is befallen us But this man who knockt at Dore at this time of Night came not to steale but to borrow he was no Enemy but a Friend and one that came in a friendly way unto him desiring this friendly courtesie from him and it was his fault to deny him so small a request under pretence of trouble When the Heart is open the Dore cannot be shut As before
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
Pastors in former Times Austin Aug de gest almost thirty Bishops besides himself out of modesty and humility agreed either to admit Partners into their Sees or else pro Christi unitate Episcopatum deponere for the Unity of the Church to lay down their Bishop-like Authority Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be his members and are we affraid to come down from our Sees to prevent division in Christs members Our lives should not be deare unto us so as we may fulfill our course with joy Acts 20.24 Acts 20.24 Concerning peace let us say as faithfull Mephibosheth did to David concerning his returne to his own house Let him i. e. Ziba 2 King 19.30 take all so long as my Lord the King is returned in peace Fourthly Rom. 12.10 Phil. 2.2 1 Pet. 3.8 Ephes 4.2 1 Cor. 13.4 Love and Charity is another way of Peace Rom. 12.10 1 Pet. 3.8 Ephes 4.2 that will cause us both to beare and forbeare It suffers long it is kind not easily provoked c 1 Cor. 13.4 It will not give offence carelesly nor take it causlesly If there be difference in judgment yet there may be no distance in Affection Still we should Love as Bretheren as did Paul and Peter Hierom and Austin This will keep us from judging and censuring those who dissent from us as Antichristian prophane Oh that we could tread in this path but iniquity abounds and love is grown cold Thus you have heard of the paths of peace and of that which makes for Peace which must be followed The third and last thing that must be done for procuring Rest to the Church Psal 122.6 Psal 51.18 53.6 Rom. 15.5 2 Thes 3.16 is Prayer Psal 122.6 Thus David frequently Psal 51.18 and 53.6 Psal 102.13 So Isay 62.7 Jer. 29.7 In all your Prayers let the Church of God find a Roome And thus you have heard what is to be done by us for procuring the Churches peace I have now only a word or two by way of Motive to say unto you I would faine set an edge upon what hath been delivered and quicken you to the Duty in seeking after the Rest of Gods Church And for this end Consider First you have a Call to do it and that may encourage you 1 Cor. 7.15 Colos 3.15 Heb. 13.10 1 Cor. 14.3 Isay 9.6 Ephes 6. 1 Cor. 7.15 Colos 3.15 If you look to Particulars you have the God of Peace for your Father The Prince of Peace for your Governour your Law is a Gospel of Peace your Titles Titles of Peace Sons of Peace you are Doves and Sheep not Doggs nor Swine No one duty more pressed nor called oftner upon then this of Peace Peace hold your Peace hath the Parents of our bodyes often said Now then let me use the Apostles words If there be any Consolation in Christ c if there be any such thing as the comfort of Love or the fellowship of the spirit fulfill you my joy yea your Fathers joy your Mothers joy your Bretherens joy that you be like minded c. Secondly Consider the good that followes upon the Churches Peace Behold how good and pleasant a thing it is Psal 133.1 Pax optima rerum It is good beyond expression Psal 133.1 every way good Behold it First in Reference to God so it is good It makes us fitter to praise him and do him service with greater comfort and encouragement as we see Rom. 14.5 Rom. 15.5 Now the God of Patience and Consolation grant you to be like-minded c. why to what end that you may with one mind and one mouth glorifie God even the Father c. Secondly it is Good in Reference to Christ the Head whose comming was to establish peace on earth as appeares by the Angells Luke 2.14 So Ephes 2.13 14. Colos 1.20 Rom. 5.10 Luke 2.14 Ephes 2.13 14. Colos 1.20 Rom. 5.10 John 14.21.23 Now whilst there is discord c the work that Christ came to do is undone hence is that of our Saviour in his Prayer John 17.21.23 Holy Father keep through thine own name those that thou hast given me that they may be one as we are that the world may beleeve that thou hast sent me that is that the world may be convinced of the efficacy of my comming seeing the Concord Vnity and good Agreement amongst the members of the Church Thirdly it is good in Reference to the Church for as it is in the naturall body not only the beauty but the strength and safety of the whole consists in the Union of the parts so is it in the Body Mysticall which like a tight ship makes head against the waves and whilst her sides hold and her planks lye close she worketh it out bravely in a storme but when they are disjoynted shipwrack followes Agree amongst your selves said Severus to his Soldiers and feare nothing Fourthly it is good in reference to our selves as being an evidence of our being in the Body and true members of the Church Isay 11.6 John 17.11 22. Jer. 29.7 Psal 122.6 Psal 34.12 13. 1 Pet. 3.10 Isay 11.6 John 17.11.22 And for outward Blessings our Peace depends on the Churches peace Jer. 29.7 Psal 122.6 There is plenty and prosperity attends the Churches peace never look to see good dayes till you see the Church enjoy her Rest Psal 34.12 13. 1 Pet. 3.10 Wherefore for Gods sake for Christ's sake for the Churches sake for your own sakes labour and endeavour after the peace of the Church Fifthly It is good in respect of those without for peace in the Church is as an Adamant it drawes men into it This was a prevailing Argument with the Sichemites to enterteyne Jacob The men are peaceable Gen. 34.11 said Sichem Gen. 34.11 So it drawes others to a Love of true Religion Thirdly if this prevaile not then consider the ill effects of her trouble and disquiet for hereby the Church comes to be scandalized One of the maine scandalls that the Jewes take against Christians is their dissentions in Religion And the Turke could say that he should sooner see all his fingers to be of one length then Christian Princes to be of one mind And Camerarius tells us of one Philip. Camer in oper suâ—c c. 30. who somtimes had been a Christian and a School-Master but afterwards he turned Turke and being sent Embassador to Steven the King of Poland did professe freely and openly that he was moved to renounce Christ by the discords and jarrings that he found amongst Christians in point of their Religion And one of the chiefest objections of the Papists against the reformed Churches at this day is our dissentions amongst our selves evident signes say they of an Hereticall Spirit Nay among our selves Religion suffers by our discords men of prophane mindes think Religion but a fancy or a phrensie as 1 Cor. 14.23 1
declareth and openeth to man what his will is The former is Voluntas quam Deus vult that will which he willeth us to will and with this his Power doth not alwayes concurr And of that our Saviour speaks Math. 23.37 Both these distinctions look the same way Math. 23.37 Others Answer thus Junius The will of God though it be but one as God is one yet this one will doth exercise and extend it self diversly upon divers objects and is to be considered in divers degrees The weakest and most remisse degree is to will the suffering of evill for though God to speak properly wills not sin yet he willingly suffers it which he could easily prevent and hinder if he would oppose his omnipotent Power which he alwayes doth not The next degree of Gods willing stands in commanding good approving of it where it is found And thus he wills and commands that all men should repent and would not that men should perish and these things he willeth seriously but this will which stands in commanding promising and the like is too often resisted and made ineffectuall by men The highest degree of willing in God is when he so wills a thing as that withall he employes his Omnipotent Power for the effecting of it and by this he doth whatsoever he pleaseth in the Heavens and on the Earth Psal 115.3 Psal 115.3 This Will cannot be resisted And thus he wills the salvation of the elect and workes that in them that he requires of them See then that thou provest what the good and acceptable will of God is towards thee Rom. 12.2 Rom. 12.2 Leave secret things to God enquire into that part of his Will revealed Doth any man put his Son to School to learne what his Master thinks Quis tam stulte curiosus est qui filium suum mittat in scholam ut quid Magister cogitet discat saith Austin Consider how farr God hath engaged himself unto thee by promise what qualifications and conditions he expects to be in thee and from thee and so farr as he hath made known his Will unto thee thou may'st rest upon his Power for that shall not be wanting to effect it Call upon me Psal 50.15 saith God in the time of Trouble and I will heare In all thy troubles inward or outward cry call feare not the Power of God doubt not of it Math. 8.2 but say Lord if thou wilt thou canst make me cleane so if thou wilt thou canst pardon me heare me help me Jam. 4.15 Put in if God will in all thy Resolutions make that good and thou may'st conclude what God seeth to be good for me that he will do what God will do that he can do what God will do and can do that shall be done Therefore what God seeth to be good for me shall be Get but Gods good will and all will be well and get unto Christ and feare not but thou shalt have that Luke 2.14 Luke 2.14 Thus you have heard of the discouragements that we may meet withall in our comming to God but notwithstanding all these we may not be driven off A Friend will not be discouraged saith Christ from comming to his Friend although the Dore be shut c. God is your Friend you are his therefore be not discouraged So then let us take one observation more along with us Doct. Gods Friends should not be driven off from seeking to him by Prayer notwithstanding the many discouragements which they meet withall let the Dore be shut the Children abed an unkind answer given yet nothing should stave them off from calling upon God in the day of their Distresse How was Jchosaphat put to it 2 Chron. 20.12 Psal 44.8 to the end he knew not which way to turne him his Enemyes were many people unable to resist yet his eyes were up to God still 2 Chron. 20.12 So Psal 44. from verse 8. to the end nothing could keep them from seeking unto God Nay albeit the Lord had willed his people not to trouble him and positively told them that he would deliver them no more yet that could not beat them off they would stiâ—l seek unto him as we read Judg. 10.13.15 Instance in David Psal 88 3-14 And in Dan. 6.10 Judg. 10.13.15 Psal 88 3-14 Dan. 6.10 Jon. 2.1 2. Math. 20.30 Mark 10.46 So Jon. 2.1 2. He was in the belly of the deep and in the belly of the Whale and had neither Sun-light nor Candle-light little hope of ever being delivered out of that Prison yet he is there praying We read in the Gospel Math. 20.30 of two blind men one was Bartimeus Mark 10.46 they were rebuked by the multitude but that would not do they hold on and cry out after Christ But amongst all examples none is more remarkeable then that we have Math. 15.22 Math. 15.12 It is set out with an Ecce and so calls upon us for speciall regard A poore Cananite comes to Christ in the behalfe of her Daughter who was possessed with a Devill she instantly beseecheth him prostrate on her knees even in the bowels of compassion to behold her Child her little Child as St. Marke hath it and dislodge that uncleane and raging spirit Mark 7.23 who had taken up her body as a Cabinet to rest in Have mercy upon me ô Lord. She saw her self beaten on her poore Childs back and acknowledgeth her own sin in her Daughters sufferings Have mercy on me thou Son of David thou that wast thy self borne of a woman pitty a woman thou that hast the bowells of a man in thee hide not thine eyes from thine own flesh my Daughter my little Daughter is vexed yea greviously vexed with a Devill and thou our blessed Jesus who cam'st to destroy the workes of the Devil have pitty therefore on this my Child c. Now who would expect any other then a present Answer to so humble and pious a suite yet see what discouragements she meets withall First not a word doth Christ give her Math. 15. verse 23. verse 23. he seemeth to neglect and slight her and a willing neglect saith one layes strong seidge to the best Fort of the soul She was well assured that he heard her for she cryed out she whispered not what might she think Math. 9.12 Is this the Physitian that came into the world to cure the sick and doth he refuse to help his Patient Is this that Fountaine that invites all to come and drink freely John 7.37 John 1.1 and doth he now with-hold water fâ—om the thirsty Colos 2 3. Pro. 9.3 4. Is this the Word and wisdome of the Father which sends the maydens to cry out in the Market places Come unto me and Who is simple let him come Esay 61.1 Luke 4.18 and is he now become dumb Is this he that was sent to comfort the afflicted and will he add Affliction to Affliction by a
Heb. 13.18 Acts 24.16 Heb. 13.18 and endeavours it as appears Act. 24.16 Is this endeavour in you you say you would be saved you would leave your sins you would do well but where are your endeavours This is the wishing and the woulding of the Sluggard whereof Solomon speakes Prov. 21.25 Prov. 21.25 The Sluggard lyes on his bed and saith Oh! that I could arise Oh! that I had wealth Oh! that I had as much as my Neighbours but he will not get out of his bed but turns himself as the door on the hindges Prov. 26.25 Prov. 26.25 he will not up to work Such a Sluggard was Balaam Oh! that I might dye the death of the Righteous but he would not take paines to live their life Numb 23.10 John 6.3 4 35 36. Luke 23.20 Verse 24. Prov. 13.4 Numb 23.10 So those in the Gospel Iohn 6.34 35 36. they would fain have the Heavenly bread but they would not take paines for it and come to Christ by faith that they might attain it Pilate was willing to save Christ and release him Luke 23.20 but he did not what was in his power to do he gave sentence against him verse 24. Such a willingnesse slayes the soul it brings nought but destruction Prov. 13.4 Is there not difference betwixt the would of a resolute Soldier and a Coward the Coward wisheth victory that he may devide the spoil and feed himself with the fatnesse of a good booty but he is loath to enter the battail venture his limbs look the Enemy in the face when a resolute Soldier that wisheth Victory will fight for it and venture limb and life for the obtaining of it No further is thy will right then it puts thee upon the means to obtain the thing willed Thirdly The would of St. Paul was vehement as he speakes of Desires 2 Cor. 7.12 Rom. 7.24 2 Cor. 7.12 which appears by that Complaint of his Rom. 7.24 And such are the Wouldings of every Regenerated soul they are the pantings and yernings of the soul David compares them to the pantings of the Hart after the water brooks Psal 42.1 Which when it is stung Psal 42.1 say some with a Serpent it is insatiably thirsty or being hunted it thirsts for water c. Such was St. Pauls would a panting would Gen. 30.1 Judg. 15.18 Psal 119.20 a thirsting would like Rachels desire of Children give me Children or I dye like Siseraes thirst I dye for it Give me drink My heart breaketh saith David Psal 119.20 for desire to thy Judgments he is ready to break a vein with streining his heart to holy duties But thy would is onely a luskish and a yawning would no streining no servency in thy wishes and endeavours they are at best but lukewarm therefore naught Fourthly St. Pauls would lay next his heart no lust came between so as to say I would do well but yet such a lust must be spared c. So saith David Psal 119.10 with my whole heart have I sought thee c. But the would of a Carnall Liver lyes uppermost it is as the froath in the glasse or skim on the pot Envy Pride Lust lyes next his heart these things he would rather then grace his would proceeds from by-ends c. use 2 Thus you see the difference and therefore examine your selves about your Wills Math. 19.17 as Christ did the young man that pretended he would to Heaven if thy will be right thou canst not be wrong And if in case you find that there is any unwillingnesse in you or that the will is not right get that rectified See that you get but a Good-will to good duties bring a willing minde and there will be no want Remember First Gods people are a willing people This is the Convert's Title Psal 110.3 by that property they are described Psal 110.3 Psal 40.8 Judg. 5.2 9. 1 Chron. 29.6 9 14. 2 Chron. 17.16 Nohem 11.2 Rom. 12.1 And such we find them to be Psal 40.8 Judg. 5.2 9. 1 Chron. 29.6 9 14. 2 Chron. 17.16 Nehem. 11.2 Without this willingnesse we can have no Comfort that we are God's all his Soldiers are Voluntaries and not pressed to Duties Secondly No service will be accepted but what comes from a willing mind Rom. 12.1 Our service must be reasonable Unwilling service the unreasonable Creatures give yea the Devils Willingnesse is the fat of the Sacrifice without that it is but lean and dry To preach the Gospel is a worthy work but if it be of necessity and not willingly it is scarce thank-worthy to do it willingly hath approbation and reward with God 1 Cor. 9.17 God hath more honour by the obedience of the will 1 Cor. 9.17 then of the outward man Humane restraints may rule the one but nothing but grace can rule the other Hereby we acknowledge God to be the searcher of the heart the discerner of our thoughts and Judge of our Consciences thence is that strange speech of the Apostle 2 Cor. 8.10 2 Cor. 8.10 You have begun not onely to do but to be willing as if it were more to will then to do and so it is more then to do any thing of necessity with an ill will or by-respects whatsoever therefore what you do see you do it willingly Colos 3.23 and heartily Colos 3.23 It addeth much to the grace of Performance as fruit that falls willingly is well coloured and better tasted then that which is cudgelld down Christ will enjoy his Spouse's Love by a willing Contract not by a Ravishment Thirdly A good will supplyeth many defects in our Performances 2 Cor. 8.12 Hence it is that we find sometimes the will to be accepted without the work Quicquid fieri vult voluntas hoc factum reputat Deus 2 Cor. 8.12 Numb 14.4 Neh. 9.16 17. Heb. 11.17 but never the work where the will is wanting As in evil the will is accepted for the deed Numb 14.4 compared with Neh. 9.16 17 So in good Heb. 11.17 Fourthly A willing mind makes quick riddance of the work we go about it is winged and overflyes rubbs and lets in our way it is so farr from being hindered thereby as that it is quickened as the Bowle going down a Hill is by the rubbs it meets withall as before hath bin shewed in Caleb and Joshua Let these things prevaile with you to bring the will with you in all performances especially in holy Duties Quest But what must be done that we may be willing Resp First see that your wills be renewed and changed The Naturall will is not subject to God nor can be so long as it is natural Rom. 8.7 Rom. 8.7 Secondly desire God to establish thee with a free spirit Psal 51.12 John 8.36 Psal 51.12 If the Son set us free then we shall be free indeed till this be done our wills are not our own but cheined to unrighteousnesse every day seek more freedome to
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
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
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
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
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.
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
upon condition of Submission and Obedience And Mark 13.13 Salvation offered upon condition of perseverance Still the condition is exprest or to be understood Rom. 5.15 16. Resp But how then is the Promise free Rom. 5.15.16 It is free in fieri made only out of free grace and favour but conditionall in facto esse performed and accomplished with dependance upon dutyes in us Free in respect of merit but not in respect of meanes Secondly albeit God promiseth not good things to his Church but upon condition and in the use of the meanes yet it is God that makes effectuall the condition and meanes themselves for in the Covenant of Grace the condition required of us is also a part of Gods Covenant Heb. 8.7 8 9 10. Isay 26.12 and promise made unto us that he will do it for us Heb. 8.7.9 10 11. c Isay 26.12 Phil. 1.19 Phil. 1.29 So then albeit Gods promises in Scripture run with condition and so are made to all generally in the Church that none may have cause to blame or accuse God yet the performance of the condition in respect of the Elect is of free grace he freely doing that for us which he requires of us Obj. But are not some promises absolutely made without any respect of duty in us Resp Yes they are so but we must distinguish Gods Promises are of two sorts either of the End or of the Meanes conducing and leading to the end The Promises concerning the End which is Salvation and happinesse are with condition as Beleeve and thou shalt be saved Be faithfull to the Death and I will give thee a Crown of Life c These Promises being Conditionall All partake not of the end that is blessednesse and salvation because they keep not the condition required The Promises which concerne the meanes of Life and Happinesse are most free and absolute So is Christ himself the blessed seed Gen. 3.15 Isay 42.6 7. 49.5 6. Math. 28.18 19. Mark 16.15 Rom. 10.14 15. Gen. 3.15 freely and absolutely promised Isay 42.6 7 49.5 6. So the Gospel and the preaching thereof is freely and absolutely given Math. 28.18 19. Marke 16.15 Rom. 10.14 15. Without this how should men come to Faith or calling upon God or get any other grace And who soever they are that at any time enjoy the Gospel and outward meanes it is from free mercy that they enjoy them Acts 16.6 7. Ephes 1.7 8 9. Obj. But are not Faith and Repentance the meanes of obtayning Life c. Resp They are so but as they are meanes of salvation so they are Ends and effects intended by God to be wrought by the preaching of the Gospel These graces as Conditions of the new Covenant of Life and as meanes of Life and happinesse are absolutely promised to Gods Elect without condition for that these Promises concerning meanes as meanes depend upon Gods election which election is not conditionall nor upon the foresight of such conditions wrought in us albeit the execution of his decree be Math. 20.16 2 Tim. 2.19 Math. 20.16 2 Tim. 2.19 And yet albeit these graces considered as meanes are absolutely promised to be given to Gods Elect yet these graces being considered as the next and most immediate ends of the Gospel for which it is sent and preached they have their conditions also which must not be neglected If we would beleeve we must heare if we know we must do else no salvation is to be had Use Vaine then is their Presumption who put asunder what God had joyned what is propounded conditionally they presume upon absolutely and what is true in a compounded sense they catch hold of in a divided sense and take the words as an intire Proposition in themselves being ready to charge God foolishly with breach of promise when they either mistake the manner or quality of the promise or else faile in the condition that is to be observed in the obligation Had'st thou ever any seeming interest in Gods promises that interest that thou had'st was by contract and covenant In all contracts and compacts conditions are on both patts so in the covenant made betwixt God and man whether first or second of workes or grace the former do this and live the latter beleeve and live but thou observest the conditions in neither but livest in unbeliefe and disobedience and so long I must tell thee thou hast neither part nor fellowship in any of the sweet promises of the Gospel therefore set thy heart at rest in that regard glut thy self like the Dogg in its own vomit and be more filthy still Revel Revel 22.11 Proviso 22.11 Childrens bread is not for Doggs Dreame no more of a Conveyance without a Proviso as thou dost if thou imaginest to have heaven and happinesse without observing the condition required And as desperate is their Dejection who think it is in vaine to serve God and that there is no profit in keeping his Commandements so those Job 21.15 Mal. 3.14 Job 21.15 Mal. 3.15 but you see the reward is joyned with the worke Indeed God need not promise we owe him service as we are his Creatures but he allures us with his Promises and will reward us for well doing Never aske with Peter what shall we have we shall have what ever heart can wish Aske and it shall be given you Math. 19.27 it is not said what shall be given because the gift is above all name saith Austin great shall our Reward be 1 Cor. 15.58 Job 1.9 1 Cor. 15.58 This the Devill confesseth Job 1.9 Of whom do they learne their lesson that deny it Use 2 Let me give you a caveat before I dismisse the point Take heed least you abuse the promises in not taking them by that handle that God offers them unto us we are mervailous apt to surfet upon the sweetest meat As Gods goodnesse shines most clearly in his promises made unto us so mans corruption and perversenesse is in nothing more discovered then in perverting of them to our own destruction and that more then any other part of the Word either by misunderstanding or misapplying them Some make Conditionall promises Absolute and so build on them expecting God should do that for them which he hath not engaged himself to do and further presse them then God ever meant them when they offer to go one mile they make them go two So the Licentious Libertines of this Age who refuse the yoak and cast off obedience because they are under grace these would climbe up Jacobs Ladder without treading the rounds For avoyding of both these Rocks let us first take speciall notice how farr God hath engaged himself unto us by Promise and then learn how to entertayn those promises that God hath made I shall be breife in both The promises that God hath made unto us are of two sorts Some concerne the Life that now is others that concerne the Life to come 1