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
Tim. 4.8 1 Tim. 4.8 In both God hath engaged himself unto us but after a different manner Concerning things belonging to this Life God hath engaged himself unto us yet not absolutely but first with limitation to expediency so farr as they may advance our spirituall good so thought Agur Pro. 30.8 Math. 10.30 Psal 89.31 32. Pro. 30.8 Secondly with Reservation of power to the Promiser either to try our graces Math. 10.30 or to chasten us for our particular delinquencies Psal 89.31 32. or to pay either in kind or something equivalent to pay either money or mony 's worth Concerning Spiritual Blessings belonging to a better life he hath engaged himself yet farther in a higher degree Absolutely say some but then we must distinguish concerning Spiritual blessings so far as in this life vouchsafed Some Promises are of Grace Others are to Grace Those Promises that are made of Grace are such as qualifie a man for the service of God and in exercise wherof Gods service stands such as Faith Hope Charity c. These are absolutely promised to the Vessels of Mercy But the Question is de modo of the manner And here we must again consider them as before As they are means without which Salvation cannot ordinarily be had Dr. Jenison his Tract on Joh. 13.17 p. 23. Or as they are ends and other effects of gifts and graces of God which are more remotely the means of Salvation as the preaching of the Gospel by which these Graces are wrought in us As they are absolutely necessary to Salvation they are absolutely promised but as they are the ends and effects which God works by the preaching of the Gospel sent and preached they are not promised absolutely but upon condition Joh. 17.27 Rom. 10.17 that we attend on those means by which these graces must be wrought in us Joh. 17.27 Rom. 10.17 Secondly in these gifts and graces absolutely necessary to Salvation we are to consider two things First Essentiam Secondly Gradum Concerning the Essence of them the Promise is absolute to the Elect but not promised to give to all alâ—ke degree and measure Nor to any perfection in this life as Faith without doubting c. There are other Promises made to Grace which is the recompence of our service As to him that hath to him it shall be given Math. 12.13 25.27 Gal. 6.16 Rom. 14.17 2 Cor. 12.7 of this sort is Peace of Conscience full Assurance joy of the Holy Ghost Gal. 6.16 Rom. 14.17 These are not absolutely promised but with limitations to expediencie according to the divers tempers of mens inclinations that none may be puffed up 2 Cor. 12.7 nor any too much dejected cast down that are of a more tender disposition Secondly with power reserved to chasten scandalous sins of his Children as in David Psal 51. 88.15 16. Psal 51. 88.15 16. and with Liberty to make good by way of exchange as Fear and Humility c. or peace and comfort Thus learn to understand the Promises rig tly In the next place learn how to entertain and with what assurance to expect them and that is with a confident and obedient heart Confident because he is faithful and true that hath promised yea he hath bound himself by two immutable things Heb. 6.18 wherein it is impossible that he should lie Heb. 6.18 his Word is assurance enough but to that he hath added his Oath not of any necessity in regard of the weakness of the truth of his Promise but out of superaboundant good-will to have us assured and have that way consolation so that we shall be inexcusable if we doubt of the fulfilling of them Secondly as with a confident so with an obedient heart observing and performing the Conditions which we have covenanted otherwise we may well fear lest a Promise being left us through disobedience and unbelief we shall come short of it Heb. 4 1. Heb. 4.1 For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Text. Vers 10. The former Promise of Audience is here further amplified from the large extent of the grant it reacheth to every one that asketh seeketh knocketh in the right manner as hath been before shewed and the truth hereof is confirmed from Experience It is a known case when was it otherwise Did ever any seek to God by faithful prayer be they of what Sex Calling or Condition of Life soever that have not sped Wherefore doubt not but you shall speed as others have done if you ask c. And here by the way take notice how our Blessed Saviour albeit he had spoken very fully and comfortably to the Point before yet he fetcheth it about again and repeats the same thing that before he had said with some little variation of words It must be granted then That Doct. The Gemination Reduplication or Repetition of Divine Truths is useful and warrantable It is warrantable Act. 13.42 17.9 Math. 5.2 compared with Luke 6.20 Luke 6.20 Phil. 3.1 2 Pet. 1.12 13. in Preaching Act. 13.42 17.9 Three Sabbath dayes together the Apostle handled one and the same Doctrine so Math. 5.2 compared with Luke 6.20 Our Saviour himself made twice use of the same Sermon-Notes It is warrantable in Writing as well as in Preaching Phil. 3.1 2 Pet. 1 12 13. It is warrantable in Praying Psal 80.3 7 19. Psal 80.3 7 19. Psal 115.1 Psal 38.5 David's Psalms are full of Rhetorâ—cal Repetitions sometimes the same words are repeated together immediately in the same sentence So Psal 115.1 Not unto us O Lord not unto us Sometimes the same words wherewith a sentence is ended Psal 135.19 20. begins the next as Psal 38.5 Sing unto the Lord with the Harp with the Harp and the voyce of a Psalm Sometimes the same words are repeated in the beginning of several Sentences Bless the Lord O house of Israel c. Psal 135.19 20. Sometimes the same words are repeated in the end ef severall sentences as Psal 136. His mercy endureth for ever Psal 136.1 to the end Psal 81.9 Psal 47.6 Sometimes the same words are repeated in the beginning and in the end Psal 8. â— 9. Sometimes the same words are repeated in the beginning midst and end Psal 47.6 Sing praises to our God sing praises sing praises to our King sing praises And yet in none of theâ—e places are they used idely or superfluously Obj. But Scripture condemns Tautologizing Math. 6.7 Resp Indeed the labour of the Lip without the Heart Math. 6.7 Luke 18.38 39. Math. 26.44 is condemned but all Repetitions are not superfluous Tautologies There are Repetitions that are not vain in prayers and praises Luke 18.38 39. Math. 26.44 They have respect sometimes to the matter urged or Point that is spoken of and sometimes they respect the Persons either speaking or spoken unto As they concern the Point repeated and pressed so
company Obj. But the way to keep a Friend is not to lend for if a man demand his own he shall be hardly thought of and it may be lose both Friend and Mony Resp Such indeed there are and too many of such in the world whose greatest care is of whom to borrow but take no care at all to repay againe but they are branded in the Scriptures for wicked persons that do so Psal 37.21 Psal 37.21 nor may others fare the worse for their fault The Godly make Conscience of paying what they owe as did the Son of the Prophets mentioned 2 King 6.5 and that poore Widdow 2 King 6.5 2 King 4.1 2. which before we made mention of of whom we read 2 King 4.1 2. c. Nor may a necessary duty be omitted for some mens faylings It should only teach us to be the more carefull in the discharge of it Wherefore silence Reason and exalt Faith Remember it is a work of mercy to lend unto the needy Math. 5.7 and such as shew mercy shall find mercy at the hands of God when they stand in most need of it And in the performance of this Duty see that it be in Christian Compassion and Charity lend not grudgingly and repiningly with an evill eye pinching hand or heart And so likewise have respect to Justice and Equity in your lending so as that it be not to the prejudice but profit of your Neighbour and in so doing the greatest comfort and profit will redound to thy selfe in the end Use And if it be so that he is a Friend that doth lend then let such as borrow take it for a kindnesse that they are lent unto Trouble not thy Friend with a businesse of this nature unlesse there be great need For the Borrower Pâ—o. 22.7 is a servant to the Len der saith Solomon and why should any man needlesly lose his liberty and make himself a slave As the Apostle saith in another case so in this if thou canst be free use it rather 1 Cor. 7.21 If thou canst use any other lawfull shift borrow not He that goes a borrowing we say goes a sorrowing and this many have found true by wofull experience who have met with bitter reproaches mocks taunts checks reproofs even in the house of their reputed Friends they have been thus smitten when they have come upon this errand wherefore be wary borrow not over-greedily Plato's law was that no man should fetch water from his Neighbours Well untill he had first digged in his own ground to the Potters earth But if thy necessity be urgent the occasion necessary the request reasonable and that thou canst not otherwise make some honest supply of thy present want then see that thou discharge the duty of a good Borrower First borrow with a resolution to restore what is lent thee and that at the time appointed There are in these dayes more then a few who by faire words and colourable pretences and under the Cloake of Religion creepe into their Neighbours bosomes borrow mony take up wares of credit as far as they can be trusted never purposing to pay but resolving before hand that so soon as they have gotten their Neighbours goods into their own possession voluntarily to break and turn Banckrupts and then an agreement must be sought with Creditors and composition made for a third fifth or tenth part of what was borrowed by which wicked course many a conscionable and well-minded Lender hath been brought to much want when these unjust and base-minded Borrowers have lived like Gentlemen upon their stollen goods and the sweat of other mens labours This is a pernitious-kind of theft and in former ages scarce heard off they steale more in a day or two and with more security then a High-way Robber doth all his life-time But though the Law of man arraignes these not yet the Judgment seate of of God 1 Thes 4.6 will not acquit them Secondly repay truly and at the time appointed abuse not thy Friend in denying the debt and putting him to prove it which is the practise of too many nor keep it from him with a strong hand longer then the time contracted for which is the practise of more This is the cause of so many troublesome and chargeable suits at Law to the undoing in a manner of many an honest Neighbour who if he will have his own must come that way by it or else lose it which if the debt be not very great some peaceable minded man had rather do then sue and so he is defrauded of his due And this is one cause why Friends are so backward in lending and that such as have been pittifull and compassionate this way formerly have their hearts closed and shut up against this duty Hast thou borrowed of thy Neighbour ought then know thou art a debtor and debts must be paid The Law of God 2 King 4.7 Joseph Antiq. lib. 3. cap. 2. Oecolamp in Proph. Abdiam Hier. Lyra in loc and Conscience requires it go pay to them thou art indebted unto said Elisha to the Prophets Widdow whose Husband some think was good Obadiah Ahabs Steward who hid and mainteyned a hundred Prophets in the time of Jezebells persecution and by that meanes came greatly indebted for the payment of which debts God wrought a miracle by Elisha 2 King 4.7 her first care must be to pay what she owed and then she and her Children were to live upon what remained whilst she had nothing it was no sin to owe but when she had wherewith she could not have been guiltlesse if she had not paid before she stored up for her selfe and hers Nor might she put it off from day to day but do it presently the debt was due and no delay might be made of payment To detaine what is due is all one Aquin. 2.2 ae q. 66. Art 3. as if you robbed your Neighbour saith the Schoolman Thirdly if what was borrowed of they Neighbour be lent only to use and is to be returned in the same individuall thing abuse it not Use it to that end for which it was lent and no further then the Lender doth like of and then restore at the time appointed what was borrowed safe and entire or otherwise make it good And herein many Borrowers come short who care not to what Use they put their Neighbours goods not using them as they would their own but to save their own abuse theirs forgetting our Saviours Rule Luke 6.13 As you would that men should do to you so do you to them They would not like it should they be so dealt withall Lastly Restore what thou hast borrowed with thanks as thou didst professe it to be a kindnesse when it was lent so make a returne with the like acknowledgment There are those who borrow with Thanks but restore with Enmity Let the Lender send for his own againe or require it of them they repay with crosse and cursed
willing disrespect No No it cannot be that this is he I must seek to some other for reliefe Or if this be he I see my request is not minded by him I have run and cryed after him in whom all Nations of the Earth should be blessed and he disdaines me Ah my deare Child what shall I do for thee to whom shall I go my bowells are turned within me on thy behalf The Lord of Life hath closed his eare against my humble suite And I whither shall I go Thus she might have debated the matter within her self but this she did not but rather gathers strength from this discouragement Doth not Christ answer well I will have one before I leave him he sayes nothing this is no denyall yet She followes her suite insomuch that his Disciples come unto him and move on her behalf Send her away for she cryeth after us verse 24 Whether the Disciples out of Compassion to this woman made this request unto their Master for her or only in respect of her importunity desired Christ to give her an Answer that she might no longer trouble them with her uncessant bawling is questionable but we will not dispute it It is most like that the passion of the woman moved compassion in them seeing great discouragement on Christs part and great Constancy on hers they became suitors for her unrequested that she might obtaine a mercyfull grant Our blessed Saviour answers them albeit he gave her not a word Math. 15. I am not sent saith he but to the lost sheep of the house of Israel verse 24. as if he should say It is not within the compasse of my Commission For my Father hath sent me not only but chiefly and principally to the Jewes of which number she is none but a Gentile Nor was the wall of Partition as yet broken down so that it implyes that the suite was unreasonable at least unseasonable and therefore she might set her heart at rest and spare her breath and trouble neither them nor her self any further Could there be any greater discouragement then this for what was this Answer which he gave to them any other then a defence of his former silence and seeming neglect Whilst he was silent it might be thought that he heard not or else that his thoughts being taken up with matters more serious he regarded not her suite But this Answer professed that silence to proceed from a Resolution not to grant her her desire she being one that he was not sent unto and so with warrant from his Calling could not help her verse 25 One would have thought that this second repulse would have broke her very heart-strings and stopt her mouth for ever after moving him in that matter But yet she is not discouraged glad she is to heare him speak to others of her that solicited for her and good hopes she hath that he who opened his mouth now would open his hand anon And whereas before she followed him now she overtakes him she kept somewhat a loofe off before now she comes closer to him and falls down and worships him saying Lord help me verse 25. Pitty the case of a poore distressed woman and let teares work thee to some compassion of me in misery I am thy begger and come for my Dole oh reject not her who in all humility doth here prostrate her self at thy feet for mercy verse 26 Now if ever sure she shall have a faire and yielding Answer being so humble and faithfull a supplicant for if the Prayer of Faith from the knees of Humility prevaile not with the God of mercy what will But behold a third Repulse more severe and rough then either of the former She is not only snapt and chidden but reproached It is not meet to take the Childrens bread and to cast it unto Doggs verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whelps for more contempt sake as Beza noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So by consequence he calls her Bitch and her Daughter Whelp What more ignominious and opprobious name then the name of a Dogg Am I a Doggs head said Abner to Ishbosheth that thou accountest of me so basely 2 Sam. 3.8 And am I a Dogg that I should do this said Hazael to Elisha 2 King 8.13 Our Saviour doth imply that she being a Cananite was no better And as in a well ordered house 2 Sam. 3.8 2 King 8.13 Doggs are not allowed to eate Childrens bread no more saith Christ may I take the Priviledges intended for the Children of the house of Israel and cast them to such as thou art who being out of the Covenant and without God in the world art no better then a Dogg in his esteeme no no I may not worser scraps of common mercyes must serve thy turne What ordinary Patience would not have been overstrained with so opprobious a Repulse who would not have flung away in passion What do such termes beseeme the lips of a Prophet nay of the Son of God the Saviour of the world is this the comfort that poore distressed Creatures are like to find when they come to thee for help did I snarle at thee when I called thee the Son of David or did I bite when I prostrated my self by humble adoration at thy feet And shall I be thus reproached with the name of Dogg What woman can endure it verse 27 But she is so farr from being discouraged with this ungentile Answer that she takes encouragement from hence to prosecute he◠Petition she grants what he said and thence picks an Argument of speeding Truth Lord saith he yet Doggs lick up the crumbs that fall from their Masters Table verse 27. or as St. Marke hath it Mark 7.28 The Doggs under the Table eate of the Childrens crumbs Doggs some way belong unto the Family Some interest and right they have to crumbs and scraps I account my self a happy woman that I may be admitted into thy house though it be but in the nature of a Dogg for like a Dogg I will waite at my Masters heeles and will not be rated away The Spaniel will quest when he espyeth his game can I hold my peace and be silent having such an opportunity offered of doing my self and Daughter good Give leave then O blessed Jesus to speak unto thee I take thee at thy word I am no Jew therefore no Child and because no Child I expect not bread none of thy greatest Miracles Theophyl and mercyes which thou reservest for those that are thy chosen and peculiar people I am a Dogg being a Gentile thou say'st it and I beleeve it but crumbs are for the Doggs that they find under the Table although they have no right to the Childrens meate Yet if Children being full fed crumble their bred and make waste of it as the Jewes now do may not Gentile Doggs lick up their leavings Let me then who am but as a Dogg expect some crumbs of mercy from
thy Table at which thy Children surfet Cast out that Devill out of my little Daughter shew this small favour to me a Cananite this is but a crumb a fragment in comparison of the whole Loafe Lord help me and it shall content me verse 28 Could any Logician in the world bring a stronger and more prevayling Argument Christ neither denyes nor distinguishes saith one but grants the Argument commends her Faith and that with Admiration O Woman great is thy Faith verse 28. as if he should have said I never in all my Life met withall I have not found such Faith in Israel verse 28. And thus you see that neither silence nor sad Answers could stave her off from calling on God for mercy in her trouble Reas And no wonder for true Prayer is the Prayer of Faith and faith overlookes all difficultyes and discouragements it will eat its way through the Alps of seemingly insuperable difficultyes It beares down all lets before it and breaks down all hinderances 1 John 5.4 This we find in sundry examples 1 John 5.4 Heb. 11. Psal 61.2 Psal 119.49.50.114 Rom. 4.20 21. Heb. 11. It fixeth the eye on that Rock that is higher then the highest on earth Psal 61.2 It sees God true in his promises upon which they build Psal 119.49 50.114 Rom. 4.20 21. It eyes him who is above all Plots and Projects whatsoever So that difficultyes are no difficultyes in the eyes of Faith Use 1 But where is this Faith every little discouragement keeps us from the duty and disheartens us when we should go about it Tell some awakened Sinner that God is good and gratious ready to be found Then they come in with a But. Oh But God is great and I am vile remove that tell them there is a Mediator appointed for them and then another But is brought But we see no likelihood of help no meanes to effect what we desire c. Answer that then followes a third But and a fourth and we never leave Butting till we have Butted out the Duty Such dull base feeble spirits we have within us that are ready to receive all impressions of discouragement yea to frame them within our selves This is a signe of a weak Faith if not unsound Whil'st the Dore is open Children up and we see some faire probability of speeding we can seemingly pray heartily but when the meanes seeme to make against us wealth lost Friends forsake us outward props and stayes pulled away from us then our hearts sink within us notwithstanding Gods promise which discovers plainly that our Faith was founded on the meanes and not on the promise and that we give no more Credit to God then we would to a Banquerout who although we will not trust on his own Credit yet if he brings a pledge or pawne in his hands we will credit him Outward meanes or helps are as it were a pawne in the hand of God if we see that we will trust him but no further This should not be wherefore Use 2 Let not any discourrgement whatsoever beate you off from comming to God by Prayer Say that the Dore be shut Children abed c all makes against you yet it is your Friend you come unto The Cynick could say to Antisthenes his Master that there was no cudgell so crabbed that should drive him away from him And shall any thing drive us from so gratious a God See saith one how it is with Beggars that come unto your Dores Peters enlargement by Mr. Harris p. 19. and learne of them The Master chides The Beggar stands it out The Dame chides yet he will not be gone Servants Children tell them that they have their Answer yet they will not away till they have a better threaten them with stocks or Officer or what you please all is one to them they will not from your Dores before they taste of your Charity And have not we as good encouragement to begg of God as Rogues and Vagrants have of us have we not Precept Promise Law Gospel Servants Children yea the Son and Heire all on our sides and shall we be put off that may not be it will not be if our Faith be as it ought to be If thy Petitions be not Lawfull never preferr them if lawful never give them over But more of this hereafter in the Applicatory part of the Parable We have now done with the Case Propounded by our Saviour The Resolution of it followes Text. verse 8 I say unto you Though he will not rise and give him because he is his Friend yet because of his importunity he will rise and give him as many as he needeth We have here Considerable First the Person Secondly the Thing The Person resolving the Case I say The Persons resolved concerning the Case You I say unto you The same mouth that had put the Case resolves it So then Doct. Christ is an excellent Casuist he can resolve Cases as well as put Cases His dexterity in this kind appeares in the Evangelists plentifully Math. 19.25.26 22.26.29 Mark 10.12 Luke 10.29.37 John 4.20.21 9.2 Mark 12.32 Math. 32.46 Math. 19.25 26. 22.26.29 Marke 10.12 Luke 10.29 37. John 4.20 21. 9.2 So able was he to answer questions resolve doubts and remove scruples as that his very adversaryes approved of his Resolutions and answers Mark 12.32 nor durst they ask him any more questions Math. 22.46 But how was it then that sometimes he made no answer to doubtfull questions and at other times he answered but not ad Idem to the point in hand Resp He in his wisdome saw such questions to be unworthy of an Answer being either Tempting questions as were those that his adverâ—aryes propounded to him in which Case he was sometimes silent John 8.6 making as though he heard not as John 8.6 and at other times answering by a Crosse Interrogatory as Marke 11.29 Or curious questions Mark 11.29 such as tended not to edification such was that of the Disciples Acts 1.5 Acts 1.6 to which our Saviour returnes no Resolution but a check So when his Disciple questioned him about the Ubi or Place where he would appeare in Judgment Luke 17.37 he answers with an Ubicunque Luke 17.37 not directly to the question Or Impertinent concerning others rather then our selves as Luke 13.24 to which our Saviour makes no direct Answer Luke 13.24 but rather to a question that should have been made and not to what was made John 21 22. and such a question was that of Peter Joh. 21 22. to which our Saviour makes a round Reply by way of reproofe In these Cases our Saviour gave no direct answer to questions made unto him not for that he could not but for that he thought it in wisdome not fit to do it his ability was not to be doubted of Reas For he was greater then Solomon Solomon was indeed a wise Prince and was able to resolve the Queen of
himself in his former experience that he would go out as in former times Judg. 16.20 after that Dalilah had clipped off his Locks but the Lord was departed from him Let the cause we undertake be good and our Calling to the undertaking warrantable and so we may safely reason from Experience and strengthen our Faith thereby And thus we have spoke to the Antecedent of the Proposition God is liberal to all that call upon him proved from Experience Now we come to the Consequent then much more will he give you Audience who are his Friends and Children c. Observe from thence that General Acts of Grace are to be made our own by particular Application Doct. God's goodness unto others in hearing of their Prayers should be set before us and made use of for our encouragement and for relieving of our wants and weaknesses in the performance of that Duty Thus generals are particularly to be applyed The Lord in assenting to Solomon's Prayer made a general promise to all the people that what Prayer or Supplication soever should be made towards his Temple he would hear in Heaven and forgive 1 King 8.37 40. Jehosaphat afterwards being in distress made use of that general Promise and applyed it to his own present condition 2 Chron. 2.8 10. And as generals are particulars so particularly are generally applyable where the ground is general The Lord encouraged Josua to go on where Moses left upon this ground As I was with Moses so I will be with thee I will never fail thee nor forsake thee Jos 1.5 And St. Paul applies that Promise to all the Faithful in any strait or distress of life as the Lord himself had applied it before from Moses to Josua Heb. 13.5 So Psal 34.5 They looked unto him and were lightned c. and the ground that these good men had to be heard was David's particular example ver 6. This poor man cryed c. And thus David encourageth himself to call on God from God's gracious dealings with others Psal 22.4 and propounds his own example for a President to others in point of Confession Psal 32.6 And St. Paul's obtaining mercy is propounded for a Pattern to all penitent sinners 1 Tim. 1.13 16. Obj. But is it good reasoning from a particular Instance to conclude the truth of a general Rule Resp When the Ratio Formalis the Reason of the Blessing is general it firmly holds according to the Rule of Reason and such reasoning is frequent in Scripture as Rom. 3.28 all that are justified are justified by Faith How proves the Apostle that why Abraham was so justified Rom. 4.1 Was the reasons of Abraham's Justification his Faith then it follows that wheresoever is true Faith there is also Justification Reas Let us know that God is unchangeable he proceeds by the same Rule of Justice and Mercy Look as his course hath been towards his Children in times past so will he deal he observes the same constant tenour with his Heb. 13. And God's Children are all in the same Covenant all Heirs of the same pretious Promises Gal. 3.29 4.28 Heb. 6.17 11.9 Nor is God any Respecter of Persons Act. 10.34 Rom. 2.11 It is a wonder then why Papists should on this ground reject particular Faith because we lack a particular woâ—d when as generalls delivered in Scripture either of promise blessing comfort are intentionally meant to particulars rightly qualified what need particular nameing Shall no more be believed nor applyed then that which is commended to us by name where is it written that any man by name shall rise at the last day is it not therefore sure that they shall because they are not named With other such like questions we might quit them but I come nearer home Use 2 And cannot but blame those who scruple the applying of general acts of grace to themselves upon the same Popish ground they are not assigned to them by Name and therefore dare not meddle Offer comfort to some dejected soul tell them what God hath done for Abraham David Joshua c what gratious promises he hath made to his Saints Servants they are ready to reply God indeed hath made such promises don great things for his but those Consolations did personally belong to them that had them and were to be applyed by them to whom they were directly spoken and were particularly directed when indeed Gods intent is that his dealings should be exemplary 1 Tim. 1.16 Rom. 4.23 24. 1 Tim 1.16 Rom. 4.23.24 and that every humbled penitent and believing soul should hold themselves as much interested in them as if they had been named in particular Gen. 3.7.9 Marke 13.37 Gen. 3.7.9 Look what our Saviour saith to his Disciples in matter of Duty what I say unto you I say unto you all So we may say in matters of mercy what I have promised to one I have promised to you all in an equall estate Use 3 Let us therefore apply unto our selves the promises made to others that we through patience and comfort of the Scriptures may have Hope Rom. 15.4 Quest But how may this comfortable assurance of Gods goodnesse and favour to our selves be gathered and collected from his gratious dealing with others in the like kind Resp By a Practicall Syllogisme thus Every one that asketh receiveth and every one that seeketh findeth c. But I aske seek and knock therefore shall be heard c. The proposition is from the general promise of Christ the assumption from our own practise The Conclusion is Confidence to be heard which necessarily followes So in other particulars where the promise is universall But here some Cautions must be given and they are these first distinguish generall from personall priviledges Numb 12.6 7.8 as Numb 12.6 7 8. If there be a Prophet saith God I will speak to him by dream or vision the two usuall and ordinary meanes whereby I am wont to impart my self unto them but my servant Moses is not so he is none of the ordinary rank of Prophets and I have thought good to grace him with an especiall favour and entirenesse and to speak to him in a more familiar manner then to others To be instructed in all things thou may'st expect that is a generall favour to all the godly but to have God speak to thee face to face as he did to Moses may not be expected by us Isay 8.20 Isay 8.20 that is the Rule we must be guided by Againe where the favour is Generall yet the manner and meanes of conveyance may be Personall To be fed in famine is a generall promise Psal 37. and is to be applyed to thy self Psal 37. but to be fed as Eliah was by a Raven or as the Widdow of Sareptha was miraculously was their personall Priviledge So for deliverance God will still deliver effectivè but the same in specie in kind we cannot be assured of As to be delivered from the fire