means that can be used in our distresses what need more endeavours Resp But it was not said before that Prayer is the onely meanes as if all other were excluded It is but a part of the meanes albeit it be the best part and principally to be used A Physitian puts many Ingredients into his Physick and yet there is one Principall Ingredient amongst the rest which he highly esteemes and makes account that it will effect the Cure so in this Case other meanes that God offers must be used for the effecting of what we pray for Acts 27.30 1 Cor. 3.7 Psal 127.1 2. Phil. 4.6 7. but it is Prayer that sanctifies these meanes and blesseth all unto us 1 Cor. 3.7 Psal 1 27.12 Phil. 4.6 7 Obj. But in joyning our Endeavours with our Prayers we seem not to put that confidence in God as we do when we trust him onely with the effecting of that we desire of him Resp The more Confidence that we have in God the more carefull we should be to use the meanes which he hath prescribed and appointed for us to use Dr. Preston 〈◊〉 Prayer A Physitian prescribes us such a course of Physick to be used such a diet to be followed c. Now if I do put my Life into such a Physitians hands and trust to his skill I shall be very carefull to observe his Rules and follow his Prescriptions so is it in this Case Obj. But meanes may be wanting Is it to any purpose then to fall a praying We must be neither further off Resp Acts 12.10 nor nearer the meanes then befits us You read Acts 12.10 that when the Angel brought St. Peter out of Prison the Iron gate opened of its own accord there was no man there to open it Gods finger shall do it but when he came to the house of Mary the Mother of John he was fain to stand before the door and knock Vers 13. vers 13. We may think it strange that Iron should give way and wood make opposition but God would not shew his finger where mans hand was to be used If we have the meanes we are to use them because it pleaseth God to work by them as the ordinary Instrument for the effecting of his promises Psal 127.1 2 42 6. Deut. 8.3 yet we may not trust in them nor to them Psal 127.1 2 42 6. Deut. 8.3 So look we on the meanes as knowing they are but meanes the blessing comes from God which by Prayer we crave and God to shew himself chief 2 Chron. 14.11 can and oftentimes doth work without meanes as 1 Chron. 14.11 and against means suspending the power and operation of naturall causes as when the fire burnt not the water drowned not the Rock gave water and the Iron swam So that God hath not tyed himself to the meanes and use of them If the meanes be withheld his power is not Pray still and leave the successe to God And so we have done with the second Act required in my Text Seek The promise made to it follows Doct. And you shall find Thence we inferr that Amos 5.4 6. Such as seek faithfully shall find infallibly Amos 5.4 6. Seek you me and you shall live saith God So the promise runs through the whole Scripture Deut. 4.29 Thou shalt seek the Lord thy God Deut. 4.29 and find him And Jer. 29.13 Ye shall seek me and find me when ye shall seek me with all your hearts Jer. 29.13 2 Chron. 15.2 So 2 Chron. 15.2 If you seek him he will be found of you And the whole house of Iudah found it to be so for when they sought him with their whole desire he was found of them Vers 15. 2 Chron. 15.15 According to the word of the Prophet this David assured his Son Solomon of if thou seek him he will be found of thee 1 Chron. 28.9 Psal 34.4 Cant. 3.4 Lament 3.25 Math. 13.44 Luke 15.9 Esay 45.19 Esay 8.19 1 Chron. 28.9 he had himself found it experimentally true Psal 34.4 I sought the Lord and he heard me and delivered me from all my feares So more beside David Cant. 3.4 Lament 3.25 Math. 13.44 45. Luke 15.9 And this God hath not spoken in secret in a dark place of the earth saith the Prophet Esay 45.19 as did the Prophets of the Heathen Gods who spake uncertainly and obscurely out of dark denns Esay 8.19 but the Lord speakes righteousnesse and declares things that are right goodnesse and truth concurr in him goodnesse in inviting us to seek him as willing to be found and truth in not deceiving and frustrating of our hopes when we do come unto him and seek him Reas Should not God be found of those who seek him truly he should withstand his own glory in losing the praise of his truth which is the main end of all his mercy They that seek after the Lord shall praise him Psal 22.26 saith David Psal 22.26 How praise him Namely in acknowledging him true in all his promises and plentiful in his mercy nor will the Lord so far dishearten and discourage his servants as to suffer them to lose their labour their paines in seeking but he will uphold them in that duty Who would use the meanes depend upon the promise c. if there were no hope of finding what they seek for Psal 10 18. Psal 9.10.18 The Poor shall not alwayes be forgotten the hope of the afflicted shall not perish for ever Prov. 10.28 So Prov. 10.28 The hope of the righteous shall be gladnesse they shall have Comfort in seeking Hope and joy in hoping good successe in which successe is happinesse Obj. But there are many who have sought Hos 5.6 Rom. 11.7 Heb. 12.17 Luke 13.24 and yet not sound So Israel Hos 5.6 They shall go with their Flocks and Heards to seek the Lord but they shall not find him and Rom. 11.7 Israel hath not obtained what it seeketh Of Esau it is said that he sought carefully with teares for the blessing yet found no place for Repentance Heb. 12.17 And many shall seek to enter in but shall not be able Luke 13.24 Indeed all Adams sons are a Generation of Seekers but all are not happy in finding what they seek but you must know that there is a twofold seeking one right and true when all due Circumstances are observed therein that failes not And there is another kind of seeking which is unsound and Hypocriticall no mervaile if that be unsuccessfull It is the former kind of seeking that we speak of a true and faithfull seeking and the infallibility of finding attends upon that He that seeketh Quae oportet quomodo oportet cannot misse finding what he seeks for Some there are that seek what they should not seek but rather shun He that bids us seek saith likewise Seek not Amos Amos 5.5 5.5 Seek not Bethel nor enter into Gilgal go not up to the
they note First the infallible truth of it Gen. 41.32 2.17 Gen. 41.32 2.17 Psal 24.7 8 9 10. Psal 136.1 2. Joh. 3.3 5. Luke 13.3 5. Secondly the excellencie of it so Psal 24.7 8 9 10. Thirdly the profitable use thereof Psal 136.1 2. Fourthly the absolute necessity of the thing Joh. 3.3 5. Luke 13.3 5. As they respect the Persons First that repeareth the Point so it importeth First Certainty of that which was uttered so that he dares say it again Gal. 1.8 9. Gal. 1.8 9. Secondly earnest desire that heed should be given thereunto and not suffered to slip Heb. 7.1 Heb. 7.1 In respect of the Persons to whom the Repetition is made it implyeth and argueth First their need thereof in regard of their dulness Heb. 5.11 2 Tim. 2.14 2 Pet. 1.12 Isa 28.10 Phil. 3 1. Eccles 12.11 in hearing Heb. 5.11 Secondly weakness in remembring 2 Pet. 1.12 Thirdly backwardness in practising Isa 28.10 Secondly it is for their good Phil. 3.1 it leaveth a surer print and deeper stamp in the mind Doctrine delivered is like a Nail driven but Doctrine repeated is as a Nail rivetred so shews Solomon Eccles 12.11 Use By this then it may appear that there is too much niceness both in Minister and People the one in neglecting to hear the same things again as superfluous and needless and the other in omitting to preach the same things again that before hath been taught as unprofitable and fruitless He is not a Preacher sufficiently learned that must of necessity preach the same things again to his People that he taught them the Sabbath day or some few Sabbath days before nor is he sufficiently discreet that forbears any Repetition or the handling of any Point therefore because he hath handled that before A good Scribe saith Christ brings out of his Treasury things both new and old Math. 13.52 Old for the matter New for the method and yet the Attention of an Auditory may sometimes be discouraged with too tedious Repetitions as some do who like the Clock tell all that they told before and but one more This would be avoided as tedious to the Hearer Yet it is a supercilious and fastidious delicacy of those who cannot indure to have their Attention guided into the ensuing Discourse by the Repetition of Heads formerly delivered albeit it may fall out as oftentimes it doth that as in the payment of some Debt what was overseen in the first telling comes to be made up in the second what slipt the Memory upon the first delivery is upon the Repetition recalled When God's Minister returns to you Gen. 43.15 as Joseph's Brethren did to him with double money in their Sacks mouth Why find you fault It should not be grievous to any of us to hear the same Doctrine more then once as it was to Peter when he heard our Saviour ask him the third time Joh. 21.23 Peter lovest thou me but esteem it a high favour from God to afford us many excitations to Holy Duties 1 Sam. 30.1 It may be Samuel knows not God's first Call nor his second nor his third yet at last he may be fully awaked and say Speak Lord for thy servant hears 1 Sam. 3.10 Math. 26.75 Act. 10.16 The third Crow of the Cock may awaken Peter We read Act. 10.16 upon the first and second speaking Peter excuseth himself with Not so Lord but upon the third speaking he is better resolved about God's Work The third time we may mind that which before was neglected Come we now to the Extent or Universality of the Grant whereby the Promise is enlarged For is a Particle of Argumentation our Saviour seems to reason thus If God be ready to hear all that call upon him of what quality or degree soever they be and liberal in giving and supplying the wants and necessities of all that seek unto him Then you being his friends and in special favour with him need not doubt of Audience But the former is true therefore doubt not of the other We begin with the Antecedent The Position is Doct. God is of a bountiful and liberal disposition willing and ready to communicate his favours and dispense his blessings in a plentiful manner to all those that seek unto him Rom. 10.12 Jam. 1.5 be they of what degree or quality soever Rom. 10.12 Jam. 1.5 For Explication and further confirmation of the Point take we distinct notice of these Particulars First to whom he gives Secondly what he gives Thirdly the measure Fourthly the manner of his giving First to whom he gives and so our Text sheweth Psal 145.9 Psal 33 5. Psal 104.27 Psal 145.15 16. he gives to every one that asketh Psal 145.9 The Lord is good to all and his tender mercies are over all his works And Psal 33.5 The whole Earth is full of the goodness of the Lord all Creatures living taste of his bounty Psal 104.27 145.15 16. He feeds all living Creatures with his hand Every day he cloathes the Earth and plants it every year with more cunning Ornaments then the Robes of Princes He is liberal to all men just and unjust Rom. 10.12 Math. 5 44 45. Psal 8.5 6. Eccles 9.1 2 3 4. Rom. 10.12 Math. 5.44 45. He hath great Treasures in the world which he hath appointed to be conâ—mon both Riches Honour long life Posterity by these things no man can discern of love or hatred as it falleth to the godly so doth it to the wicked to the black-mouthed Blasphemer as to him that feareth an Oath Albeit to the Elect he is bountiful in a more special manner in their Redemption Sanctification Salvation c. Secondly consider his Liberality in the things that he gives 1 Tim. 6.17 1 Tim. 6.17 Psal 84.11 2 Pet. 1.3 He gives us all things that are good both Indumenta covering for our nakedness and Ornamenta cloathing for our comeliness he giveth Alimenta nourishment for our emptiness and Delectamenta delicious fare for our daintiness he gives us for this life and for a better Turn your eyes which way you can you may see God's bounty Look without you or about you that Earth that Air that Fire that Water that Food that Fruit that Beast all is from God's bounty yea that Heaven he hath prepared for you to receive you in the end Look within you that Undâ—rstanding that Will that Memory those Affections that Conscience that Soul all is his largess and therefore we must conclude that God is liberal Thirdly take notice of the measure of his Bounty he doth not onely give but give us richly and plentifully with a full hand 1 Tim. 6.17 Psal 81.10 145.16 17. 33.5 and in a full measure So 1 Tim. 6.17 he fills us to the full Psal 81.10 145.16 17. 33.5 and gives more then we ask oftentimes So to Solomon Jacob David Hezekiah as hath been shewed before exceeding liberal he is
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
are here exercised and tryed Revel 13.10 so God dealt with Job proved his Integrity against Sathan's accusations And the graces of his spirit are hereby encreased in us When it ceased to be with Sarah after the manner of other women then Isaac was conceived so when it ceaseth to be with the Godly after the manner of the world's favourites then holy thoughts and godly desires are begotten and conceived in them Fourthly his mercies are hereby sweetened and better relish with us Hunger is the best sawce Sicknesse makes Health more gratefull paine Pleasure more delightfull Affliction and misery Prosperity and happinesse more desireable and Want the worth of a blessing more sensible When Darius in his flight from Alexander had drank puddle water polluted with dead Carkasses he professed that he had never in all his life drunk any thing more pleasing the Reason might be for that he alwayes before that used to drink ere he was a thirst Gods blessings seldome appeare to us in their full beautie till they have turned their backs upon us and are going or gone from us Is it not so at this day A Probatum est upon the head of this truth you may putt Fifthly By this meanes we come to be weaned from the world and long for home we are taught hereby not to seek for true felicity upon earth but to seek for that above Till Naomi was left of her husband and her two Sonnes were dead Ruth 1.6 there is no speech of her returning from Moab to her own Countrey And before the Prodigall was in want he thinks not of going home to his Father's house Were the world better to us our hearts would cleave faster to it Luk. 15.17.18 it is the worlds venison that causeth us to lose our Fathers blessing And thus you see how God in dispensing of these outward things hath reference to the good and wellfare of his people Thirdly and lastly It is not without Reference to his own glory God will have his Wisdome seen in suiting every one with an estate answerable to his station In the Body there are many members and every member hath its proper use and function There is a Foot as well as a hand and head 1 Cor. 12. and for the Foot a shoe of leather is as fitt as for the Head a hat of Bever So in Gods house he suits men and gives wages according to their parts and abilities And as his Wisdom is herein seen so hereby is his Power known in disposing all things according to his own will not our pleasure Deut. 8.17.18 And likewise in the preserving of his Servants by weak meanes Deut. 8.17.18 Or from so mean a condition in advancing of them to great promotion Deut. 8.3 Herodotus tells us Herodot l. 3. that Polycrates the Tyrant very much exercised Roberie and Pyracie both by Sea and Land and his custome was to spoile his Friends as much as his Enemies and this was the Reason which he gave that when he should afterwards understand that his Friend was robbed of any thing he might gratifie that Friend more in restoring that which was lost then if he had taken nothing from him The practise was badd but the Reason saith one hath witt and meaning and he applies it thus God knowes Bishop Abbot on John 10. Lect. that when himselfe taketh from us such things as are not ours for we are but his disposers and Tennants at will unto him he maketh us so much the more embrace his mercy who sends Grace in wretchednesse and comfort in extremitie Thus you have here the Reasons Now before we apply the point let us Answer some objections Obj. 1 That which we read in Psal 34.10 may be objected against what hath been delivered Psal 34.10 Psal 84.11 The Lyons shall lack and suffer hunger but they that seek the Lord shall want no good thing and Psal 84.11 No good thing will he with hold from those that walke uprightly Resp To this we Answer First in Generall These promises of temporall things are not absolutely made but with reservation of the Crosse and with this limitation so farr as may make for Gods glory and his Childrens good Secondly more particularly the promise is not simply that such as feare him shall never be in necessitie and want but that they shall not want any thing that is good Now albeit wealth and riches and the outward comforts of this life are Gods good blessings in themselves yet are they not absolutely good so as to make them good that have them But they are of an indifferent nature and mutably good or bad as they are used Good they are to the good evill to them that abuse them Albeit then they are good in themselves yet God sees they would not be so to thee Thy weak braines cannot bear such strong liquor Did God see that it were good for thee to have them thou shouldst not be without them but he knows it is better for thee to be without them And so he fullfills his promise to thee in withholding these things from thee For want to thee is good Rom. 8.28 and for thy best Rom. 8.28 If thou beest one that feareth God thou mayest assure thy selfe that that Promise shall never fail thee Obj. 2 But want is threatned as a Curse to the Rebellious and disobedient Deut. 28.48 Psal 109.9 10. 1 Sam. 2.36 Resp Deut. 28.48 And that they shall begg their bread Psal 109.9 10. 1 Sam. 2.36 Resp It is so indeed to the wicked but let us here distinguish There are two sorts of Persons that are in want First Impotent poore ones such as fall into want through sicknesse age or other casualties as by Fire Water Theeves Robbers or such like men And there are Impudent poore ones such as by sinfull and licentious courses bring want upon themselves To these latter sort want is a curse But to the former though it be a Crosse yet it is no Curse but a Tryall for exercising of their Graces Secondly Although God should send want upon such as a just Judgement for their sinnes yet if a man be brought thereby unto Repentance and be humbled for his sinnes and reforme his wayes although the enterance into that estate be in a Curse yet it shall be turned into a blessing in that it works for his good and everlasting happinesse Obj. 3 But David saith that he never saw the Righteous forsaken nor his seed begging bread Psal 37.25 Psal 37.25 This hath much perplexed the Spirits of the Godly Resp First David may be understood as speaking of a trade of Begging or a constant course of street-beggery which in these dayes is become a kind of a Calling and whereof there is a Corporation some Parents bring up their Children to it others take Apprentices to learne them the Trade They teach them how to look what to say how to lye how to cry c. The Prophet never knew
any Godly man to be of this Profession or to drive this Trade The Profession and state of begging was prohibited by the law of God and accursed by him so that no Godly man would offend against that Law and bring that Curse upon himselfe Such are so farr from being Righteous as that they live without God in the world and are like to perish without Christ in the world to come being Atheists Blasphemers Sabbath-breakers Theeves Whoremongers the worst of Infernall Spirits have not lesse sense of Piety but more sense of a Diety then these These are the Vermin of the Common-wealth and should not be suffered to devour that which Impotent poor should have But why touch I these Secondly David may be understood as speaking of his own experience for he saith not that the Righteous were never driven to so bad an Exigent as to begg their bread but that he never saw it And indeed it is a rare and unusuall thing to see Luke 16. Albeit it may so fall out for we read of Lazarus lying at Dives his gate and I believe the Eldest man living cannot point out many instances However David in all his time never saw it that a truly righteous person was brought although to want yet not to beggery Thirdly David may be understood as speaking of the Righteous and their seed both for if God be so pleased to lay this affliction on any of his servants to chastise them for their sins or for the tryall of their graces yet God in mercy remembers their Posterity if they walk in obedience before him and his seed shall inherit the blessing Psal 25.13 Fourthly the Prophet's meaning may be this that albeit they were brought to such extremity of want as to begg their bread yet he never saw them to be forsaken in that extreamity but God hath stirred up the hearts of some good people even then to succour them and relieve them yea he himself rather then fail will be the reliever of them as he was of Lazarus who had his wants supplied and was succoured by God as his name imported Luke 16. And when they are most scanted they are not forsaken for what they are scanted in Temporals they are supplyed in Spirituals And this I take to be most genuine and it agrees well with the former Aphorism though they fall into outward misery yet God puts to his helping hand So much for the clearing of the point Now for the Use Use And first to you that feel and find no want your Pastures have alwayes been and yet are green your Cup overflowes you have never known to this hour what want means Great cause you have to bless God for that many as good as you and as dear to Christ bought with as great a price as you cannot say as you say But what then will you judge your selves the more happy and others more miserable and sinfull because of this I tell you worldly abundance is no more sign of a good condition then a painted face is of a good complexion First Consid 1. know thou mayst abound with these outward blessings have a fullness and plenty of them and yet be never the more favoured Eccles. 9.1 2. and respected of God in that respect The Scripture teacheth that by these outward things no man can judg either of Gods love or hatred And Experience teacheth as much for we find that the most wicked most flourish in plenty and abundance this Job sheweth 21.6 7 8. the like doth David Job 21.6 7 8. Psal 73.1.2 Jer. 12.1 Psal 73.1 2 and so Jeremiah 12.1 And by this Argument we might inferr that Esau was the best beloved Son and Judas the most beloved Disciple and that the Turk and Persian and other Infidels are best beloved of God for that they most abound with worldly blessings Examine all History sacred and prophane and you shall find that the most loathsome and abominable creatures that ever breathed aire or saw the Sun have sayled through the Sea of the world in the tallest and greatest vessels And yet as one speaks of the territory of the great Turk they are but as a little bone cast to that great Dog and indeed were they any better then bones the Doggs of the world should never have them were they bread Gods children should never be without them There is indeed a Common love extended to Man and Beast of which David speaks Psal 36.6 Psal 36.6 John 4.9 10. And there is a speciall love which God beareth to his own in Christ 1 Iohn 4.9 10. Temporall blessings are fruits of Gods Common Love but no signes of speciall love and favour A man may safely conclude God is good to me and loveth me else he would not provide for me as he doth but he cannot conclude God loveth me with that love which he beareth to his Children because of these things Can a Traytor comfort himself in his Princes favour because he hath good lodging and good diet provided for him in the Tower till matters be ripe and all things ready for his Arraignment and execution or the Oxe that is fatted if it had Reason to discourse to say My owner loves me in putting me in pastures where I feed up to the very eyes Alas it is but to fat it against the day of slaughter In the second place therefore know that albeit outward comforts of this life be in themselves the good blessings of God yet to thee that art not reconciled to God in Christ but an enemy unto him they are not good but pernicious and hurtfull curses and not blessings Mal. 2.2 Mal. 2.2 So as thou mayst say as that poor woman did to her Physitian who being deadlisy sick and telling him of the Symptoms of her disease which he hearing told her all were good Woe is me then said she good hath undone me So woe to thee thy good undoes thee Gods curse is on them so that they are a snare unto thee Rom. 11. verse 9. Rom. 11.9 Job 20.14 Eccles. 5.13 Prov. 1.32 Job 18.15 thy meat shall turn to gall in thy bowels yea prove as the gall of Aspes Iob 20.14 thy Riches shall be reserved for thy hurt Eccles 5.13 and thy Prosperity tend to thy destruction Prov. 1.32 Bildad gives that reason of it Iob 18.15 Because it is none of thine thou hast no just title to it A Civil right thou mayst have before men so that he is a Thief and a Robber that takes any of these things from thee But a spirituall right which is the onely comfortable right thou hast nor nor canst have till thou beest in Christ Put case a man hath a fair piece of Evidence duly sealed authentically testified and delivered if he have no land to hold by it or Title to recover by it would he be any whit the better for it Evidences are Evidences to them who have a Title So when a man hath a good Title
Friends Joseph Antip. l. 11. c. 8. when there is no need of them and to want them when there is need are both alike easie and common Such Friends were the Samaritans to the Jewes who claimed kindred of them in their Prosperity but in their Adversity they would not own them Is this thy kindness to thy Friend said Absolom to Hushai when as he supposed he had deserted his Friend David 2 Sam. 16.17 notwithstanding that he pretended great love unto him but the question may be more truly put to many in these dayes who do not only forsake their Friends in the day of their distresse Tuta frequens que via est c. Prov. 27.6 Dr. Jermin in loc Tremel Melius est cum severitate diligere quà m cum levitate decipeâ—e Aug. conf 9. but treacherouslie undermine them and betray them under a shew of Friendship Faithful are the wounds of a Friend saith Solomon but the kisses of an enemy are deceitful or as some render the Proverb the wounds of a Friend are to be nourished that is his Reproofs Corrections and Chastisements are to be received and esteemed as the fruits and effects of Love But the kisses of an enemy are to be prayed against the flattering speeches and fawning curtesies of pretended Friends we must desire God to keep us from the danger of for that they proceed from a deceitfull mind As Abner and Amasa found by wofull experience 2 Sam. 20.9 13 18. Psal 28.3 Peior est falsus amor quà m verum odium and our blessed Saviour who was betrayed with a kisse Such Friends David puts in his Letanie And Antigonus of purpose kept a Priest to pray and to offer up sacrifice to his gods that he might be kept from the Danger of them As for his open foes he said he would be carefull to defend himself Ah vile shame that amongst Christians lesse faithfullnesse in Friendship should be found then was amongst the Heathens we all professe our selves to be of the family of Christ would it were with us as in that that there were but one of 12 were unfaithfull to God and their Friend but we find it otherwise not one amongst twelve that are found faithfull The false dealing of Counterfeit Friends have more afflicted good men then all the wrongs that they have received by open enemies Psal 41.9 It was the Complaint of Luther Psal 41.9 A falsis amicis plus est mihi periculi quà m ab ipso toto Papatu This hath given just cause for some to say of their Friends as Nazianzen sometimes did to Basil that he had got nothing by their Friendship Basil Epist 31. but onely learned this Lesson not to trust a Friend The Naturalists tell us of a Gem or pretious stone which they call Ceraunias that glisters most when the skye is Cloudy and overcast with darknesse and to be found soonest as we say of Eeles in a day of thunder True Friends are like this Gem Not like those Brooks that Iob speaks of whereunto he compares his Friends which fail when there is most need of them If thou seest thy Friend in trouble and that he flies to thee for harbour Iob 6.15 19. prove not like the Bramble unto the sheep a means of his further sorrow and entanglement but afford him the best advice and help thou canst Remembring what Solomon saith that thou wert born to help him in that hour And to deny help unto thy distressed Friend and Brother when power is in thy hand is in a manner to deny thy birth And it is pitty that ever he was born who denyes to do that which he was born for And thus much we have gathered from the letter of the Parable now to the spirituall meaning And thence we are taught that God is that Friend to whom the Godly addresse themselves in all their wants and troubles Myst Doct. His bosome is their Refuge in the day of their Calamity This is confirmed by that of David Psal 32.5 6. Every one that is Godly shall pray unto thee Psal 32.5 6. As if he should say he that is Godly and holy will come to thee and pour forth his grievances into thy bosome yea every such one will do it of what degrees or rank soever So elsewhere unto thee shall all flesh come Psal 65.2 that is All sorts of men that are converted and brought into a League of Friendship with thee Psal 65.2 for flesh is there so to be taken as elsewhere Psal 145.21 Acts 2.17 they shall fly to thee and resort to thee as to their only Refuge in all their troubles Thus did Jacob a Patriarch in the day of his distresse Gen. 32.9 Hos 12.4 Moses and Aaron amongst the Priests Gen. 32.9 Hos 12.4 Numb 16.18 19 20 6. 1 Sam. 8.21 Psal 99.6 2 Chron. 20.12 2 King 19.14 15. 1 Sam. 1.15 Psal 34 6. Prov. 18.10 In all their tribulations they may be found at the door of the Tabernacle Numb 16.18 19 20 6. And Samuel amongst the Prophets 1 Sam. 8.21 These called upon the name of the Lord in the day of their Calamity Psal 99.6 The like did Jehosaphat and Hezekiah amongst the Kings of Judah As we read 2 Chron. 20.12 2. King 19.14 15. Time would faile me if I should instance in all of all sorts and rankes Women have made this Friend their Refuge as well as men 1 Sam. 1.15 Poor as well as Rich Psal 34.6 In short the Name of the Lord is a strong Tower saith Solomon Prov. 18.10 that is Look what a strong Tower is in time of Danger such is God His power Providence Mercy Goodnesse for by these is God knowen as men are known by their names to these that have recourse unto him Reas This the Godly well know and therefore in all their troubles and calamities they fly to him Psal 123.1 2. Psal 141.2 Lam. 3.41 Psal 25.1 their eyes are lifted up their hands are stretched out their hearts are carryed and that with speed as being well acquainted with the way and there they know they are safe For it is a Tower as high as Heaven it self as strong as strength it self and such a defence that all the Assaults that can be made against it are but like the blowing of leaves or paper bullers against a wall of brasse Object But if God be this Friend that must be sought unto what need we other and whereto tends that before delivered of seeking Earthly Friends in the day of our distresse Resp This Doctrine we have now delivered doth not trip up the heeles of the former point for albeit other Friends are to be made use of and resorted unto yet God is our Friend Paramount our choisestand best Friend for First all our earthly Friends are but Subservient under God and for God It is he that raiseth them up unto us Prov. 16.7 he it was that gave Joseph favour in the
seems to be very liberall he will give them and expects nothing but thanks for them when indeed had Christ accepted of that offer it had been the dearest sold ware that ever was any no lesse then the souls of all mankind must have paid for it Or if he Lends as sometimes he seemes to do tempting to pleasure or profit for like an infernall Broaker he must have the soul for pawne And then he will give a longer day think not of repentance yet time enough old age shall serve but he soon takes the forfeiture and seizeth on the soul unlesse the Chancery the Court of Mercy do relieve us But God though he absolutely gives not so as that we may do what we list with that we have yet he lends freely to us expecting no gaine nor profit from us For wherein can we profit him Psal 16.2 our goodnesse extendeth not to him it is for our own good and benefit that he lends these things unto us Indeed he expects that we should employ what he betrusts us with as appeares by those Parables of the Pounds and Talents but the advantage is ours Luke 19. Math. 25. albeit he be pleased to esteeme the gaine we get thereby as advantagious to himself Those Servants that shewed faithfullnesse in a little they were recompense with much They were Servants before but now Rulers they returned pounds but had as many Citties as they gained pounds bestowed on them And it may further informe us of a different manner of dispensing things Temporall and Spirituall unto us God is said to give with both hands In his right hand Pro. 3.16 are such gifts as accompany salvation as justifying Faith sound Hope true Repentance new Obedience In his left hand are Riches and Honour health and such like What comes out of the right hand are absolutely given and so given 2 Pet. 1.4 as that they shall not any more be required or returned to the giver againe for such gifts are without Repentance But what are given with the left hand shall be required Luke 16.1.2.9 Luk. 16.1 2.9 1 Sam. 15.35 16.14 It is said that God repented that ever he made Saul a King and took from him his spirit that is the gift of strength and courage and such like gifts as were fitting for Kingly Government but we never read that he repented of making man a true Believer a new Creature a true Penitent How happy is a true Christian in this that albeit he hath the least share in things lent yet he hath the greatest share in things that are given better is a Mole-hill of a mans own then a Mountaine of another bodies Use 3 And from the Doctrine delivered we may be exhorted to sundry duties as first to Humility and lowlinesse of spirit 1 Cor. 4.7 for what hast thou that thou hast not received and if all be received and that by way of free loane Wherefore boastest thou Thy food is from Gods Earth thy Cloath from Beasts thy silks from Wormes thy riches from the Mines of the earth thy Wine and Oyle from Trees all are God's and from him borrowed Shall a Stage-player be proud of a rich rayment which he borrowed of a Broaker to Act his part in or thou proud of thy Rings Jewells goodly furniture all which must shortly be called for againe surely thou hast little cause Had every bird it s own feather the proud Popingay would be left stark naked Secondly if all be but lent then let us take heed least we abuse any Temporall blessing wherewith we are betrusted as Health Wealth Strength of Body Life Liberty or any member of our bodies or power of our Souls but use all to those ends for which they were lent us otherwise we shall have little thanks or credit when we come to restore them Oh! that men would put the Question to their souls when they go about any sinfull and wicked act Did God lend me my senses my sight my hearing smelling tasting feeling to be thus employed was this Eye given me to behold vanity this Eare to entertaine such discourse c How shall I be able ever to look God in the face when I shall be called to restore back these borrowed things Surely this is one great cause why men are so loath to dye and depart this world for that they well know how they have polluted and abused that pretious soul of their's which God lent them in Love Thirdly if all be but lent let us not be unwilling to part with any thing we have when God sends for it All we have we should make use of as we do a borrowed book or toole not knowing how soon the owner may call for it and when it is called for return it with many thanks and not seek to keep it against the owners mind We count him unworthy of a kindnesse who will deale churlishly and unkindly with a Friend who lent him in love either in denying of the debt or returning with discontent and yet we deale thus with God somtimes we deny that ever we borrowed of him and put him to prove the debt or if we do acknowledge the receipt yet when he sends for what was lent be it Health Wealth Friend Child c what sighing is there yea howling and crying upon the parting Oh Absolon my Son Absolon my Son 2 Sam. 18.33 as if God offered us great injury in sending for his own so soon when we have enjoyned mercyes many yeares and were not worthy to be trusted one houre with any of them few have learned to say Iobs Grace Job 1 2. It is God that hath given and God that hath taken away Blessed be his Name Fourthly let us be sâ—irred up to Thankfullnesse for what we have seeing to lend is a Friendly part how infinitely are we engaged unto God He lends us and loades us daily with innumerable blessings he hath been lending us from day to day ever since we came into the world and is not hasty with us to call in his own The Borrower is a Servant to the Lender as you heard in the former point Let us be so to God let us come for him go for him run for him ride for him and think nothing too much to do for him Psal 116.12 who doth thus daily befrien us Psal 116.12 So say thou to thine own sol We have done with the request now we come to consider of the Motive brought by this man in want to move his Friend to condescend to his Request and that is taken from the facility of it It was but three Loaves he desired to borrow Text. Three Loaves As if he should say my request is such as you may easily graunt It is but three Loaves of bread that I would borrow of you I am not willing to be overtroublesome or burthen some unto you Thence observe we from the Letter Doct. Friends may not overburthen Friends with Suits That would be
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
of the Cloud â—ooks in the face of the Sun So is it in Prayer if at any time man looketh full in the face of God in and through his beloveâ— Son he shall find him to be within and God will shine on us with the Divine colours of his grace Luke 9.29 Psal 36.9 Exod. 34.29 Thence it is that we conclude all we pray tot Exod. 34.29 Psal 36.9 Luke 9.29 per Jesum Christum Dominum nostrum the force of the whole is usually at the shutting of it up all is concluded in the name and mediation of Christ Dan. 9.17 Dan. 9.17 Observing these three generall Rules thou may'st comfortably rest assured that God is within ready and able to help thee in thy greatest troubâ—es Use 3 The Comfort of a Christian arising from hence is very great in that when he is beaten out of all other comforts yet he hath such a Friend within to come unto Take outward comforts from a worldling he is like an unarmed man in a field or a naked man in a storme but a Child of God is still happy he hath a Friend within one that will comfort him direct him protect him Isay 43.1 2. and is ready at hand Isay 43.1 2. when all worldly Friends forsake him Psal 27.10 I will conclude this point with that sweet meditation of Austin Psal 27.10 upon this passage of the Parable Nullus de janitoribus respondit c. None of all the Porters none of all the Servants Aug. de Temp Serm. 171. Tom. 10. none of all the Children made answer they were all asleepe only the Master was awake and heard when he was called Chrysolog and as another upon the Text he was neerest the gate when the Friend knocked at this dead time of the Nigâ—t He was first awake if he slept at all and first answered O quà m dare vult c How willing is he to grant who is so willing to be diâ—quieted how glad to hear thy knock who hath placed his bed so neare the gate O quam non ad januam tantum sed ipsa janua Dominus fuit And how truly may we say he was not only neare the gate but the Lord himself was the very gate who when his Children are asleep and the eares of Saints and Angells shut primus solus first and at the first call nay only made Answer to it Nor is there any saith Austin that can give an answer but thy selfe And to thee Lord I come of thee I crave at thee I knock for thou art the Gate Rise Lord and shew me Mercy thou need'st no Minister thou canst do all things If thy Children should be asleep yet thou that keepest Israel dost never slumber nor sleep Psal 121.3 4. Still thou art within and awake why should I feare Quest But may not God be within and yet we kept without as this Friend was by his Friend For a while we may Resp Doct. we lay it down for a Truth Although God be a Friend within and alwayes ready to heare the Prayers of his Children and Friends yet he doth not alwayes grant them their desires at the first he may put off his Friends with delayes for a time keep them without and give no satisfactory answer to their desires and that for some weighty Reasons which in his wisdome he sees fitting I will first prove it then give Reasons for it Sometimes he may be silent and answer nothing when they call Job 30.20 And this the faithfull have bitterly bewailed Job 30.20 I cry unto thee said Job and thou dost not heare me I stand up and thou regardest me not Psal 22.1 2. Lament 3.8.44 Cant. 5 6. So David Psal 22.1 2. and the faithfull Lament 3.8.44 God did not only keep his Friends out but their prayers out for a time in their apprehensions This the Church laments Cant. 5 6. And sometimes he puts them off with excuses as he did the woman of Canaan Math. 15.22 c. Math. 15 22.-27 Yea he hath sometimes deferred and put them off so long as that they have been weary with waiting Psal 69.3.119.81 82.123 Psal 69.3 Psal 119.81 82.123 and have done expecting like some Merchants who hearing no newes of their ships for a long time give all over for lost Isay 49.14 So Isay 49.14 Zion said The Lord hath forsaken me and my God hath forgotten me And this seemes to be the meaning of that place Luke 18.7 Luke 18.7 8. 8. When the Son of man commeth shall he find Faith on the Earth His stay will be so long before he comes to avenge the cause of his Elect that when he doth come he will scarce find Faith in holding out expecting the performance of those things which we have prayed for Reas If you desire to know the Reasons of this delaying and putting off before he answers they may be these First God hath an eye herein to his own glory which is exceedingly advanced hereby When Lazarus was sick his Sister Martha and Mary sent word to Christ thereof John 11.3 John 11.3 Behold he whom thou lovest is sick that they thought was enough upon the newes thereof they doubted not but he would come quickly and visit him but he abides two dayes still in the same place verse 6. he delayes on purpose to come and comfort them And why so The Text shewes that it was for this end verse 6. that God might have the more glory by it verse 4.15.40 So at that Marriage Feast in Galilee verse 4.15.40 whereto Christ and his Disciples were invited when the provision of Wine failed Mary his Mother acquainted him therewith hoping that Christ would make a supply thereof he tells her that his houre was not yet come John 2.4 he delayed till generall notice was taken of the want John 2.4 that so the glory of the miracle might be the greater The Lord hath made every thing beautifull in his time saith Solomon Eccles 3.11 Eccles 3.11 He knoweth the best and fittest time to bestow his mercy on us so as that he may have most glory by the graunt and we most comfort and that is usually the time of trouble Psal 9.9 86.7 Gen. 22.14 Isay 33 9.10 Psal 119.126 Psal 9.9 86.7 yea of great trouble and sorrow In the Mount of the Lord it shall be seen Gen. 22. See Isay 33.9.10 Now in this desperate case I will arise so Psal 119.126 Secondly God respects the good of his Children in this delaying For in so doing he prepares them for an Answer and prepares the Answer to be the better for them First he fits them and prepares them the better for an Answer and that many wayes As first by humbling of them under a fight and sense of their wants and faylings which usually are best discoâ—ered by long delayes as a horse that hath any infirmity will soon shew it in a long journey
1.29.30 Hos 5.6 And this we know said the blind man cured that God heareth not sinners Obj. But God hath heard such Psal 78.34.35 Neh. 9.27 Resp God is not enclin'd by their Prayers to hear and grant for they are abominable to him but for other Reasons as they are his Creatures he gives them common and generall mercyes as he heares the Ravens he heares them Secondly Psal 147.9 God is mindfull of his Covenant made to their Fore-Fathers which moveth him sometimes to shew mercy to their Children Neh. 9.8 Neh. 9.8 Thirdly he doth this for his own sake to prevent blasphemy Deut. 32.26 27. Exod. 32.12 13 14. Deut. 32.26.27 r Exod. 32.12 13 14. Psal 105.48 Secondly God doth not heare them to gratifie them as he doth heare his Friends but to punish them as he heard Israel in begging Quailes God may heare and doth heare many a wicked man but it is to his ruine as he heard the Jewes crying His blood be upon us and upon our Children Math. 27.25 It were better to have Gods gratious denyalls then his angry yeildings Use 2 But the maine use of this point concernes the Godly who are too too apt to misinterpret Gods delays as if God had forgotten to be gratious and regards them not that he grudgeth their good and is loath to help them and are ready to commence a suit of unkindnesse against him for deferring their suits and putting them off with seeming pretences The Prophet in the name of the Church was much troubled at this and had hard thoughts of God for this Psal 77.7 8 9. Psal 77.7 8 9.10 Jer. 15.18 but this was his infirmity as he confesseth verse 10. So Jer. 15.18 as if he should have said I hoped that thou would'st have helped me but it is with me as with a thirsty Travailer who seeing a pit before him hopeth it will be a refreshing Fountaine to him when it proveth but as a dry pit thou hast beguiled me and my hopes so the Disciples though of Christ when he was asleep in that storme Mark 4.38 Master carest thou not that we perish Mark 4.38 as if he were more carelesse of them then any other Master would be To sustaine our hearts from sinking under this Affliction It would be considered First that thou art not the only man whom God hath thus dealt withall It is not thy case alone but it hath been and is the case of many of Gods dearest Children who were and are highly in his favour It was Jacobs case Gen. 32.24 God held him wrastling till morning before he obtayned his desire It was Jobs case Job 13.24 It was Davids case â—ob 13.24 Psal 44.24 88.1 Math. 14.25 Judg. 3.25 Psal 44.24 88.1 The Disciples case Christ came not to them till the fourth watch of the night Math. 14.25 And the case of thousands of Gods Children and beloved Friends besides who as it was said of Eglons Servants they tarryed out at the dore till they were ashamed so they have been kept without till they have been ashamed to be denyed any longer 1 Pet. 4.12 so that what St. Peter saith concerning the fiery tryall think it not strange as if some unwonted thing did happen to you we may say concerning this tryall it is no new thing that happens but that which happened to the best and doth daily happen Secondly thou must know that Hearing is one thing and Answering is another there is oftentimes a great distance betwixt them There is not a faithfull prayer that thou hast put up to God but it was presently heard and regarded and accepted whatever he seemeth to thee to do for present Psal 22.2 Psal 31.21 read Psal 22.2 with 24. Psal 31.21 All the time that God delayes the Godly he is but consulting as it were of the fittest opportunity and the best way to Answer the prayers of his Servants Thirdly we must learne to put a difference betwixt delayes and denyalls his forbearance is no denyall of thy suit God may regard thy prayer and answer it too though he do not presently grant that thou beggest of him should he deny thee having engaged himself by promise to heare Psal 50.15 Psal 50.15 he should deny himself which is as impossible for him to do as to cease to be God Fourthly thou may'st be answered when thou thinkest that thou art delay'd and put off God hath many times answered the prayers of his Children when they perceived it not either through heedlessenesse or negligence not looking up after their Prayers Psal 85.8 Job 9.16 not regarding their returne Psal 85.8 or else through anguish of minde and spirit as Job speaks of himself Job 9.16 Now Prayer is answered not only when the very thing craved is granted 1 Sam. 1.27 1 King 3.9 Psal 21.4 Gen. 17 18 19. Psal 138.3 2 Cor. 12.8 1 Sam. 1.20 as 1 Sam. 1.27 1 King 3.9 Psal 21.4 but when that very Particuâ—ar is not granted but a better in the Roome as Gen. 17 18 19. Psal 138.3 2 Cor. 12.8 If God then make an Exchange with thee giving thee Gold for Silver if he cheare up thy spirit after thy Prayers as he did Hannahs if he gives thee strength Psal 73.22 and upholds thy heart to beare the want as he did Davids Psal 73.22 and to continue in Prayer God hath heard thee and thy prayer is returned into thy bosome Lastly if God do for a time with-hold the thing thou prayest for and his Answer likewise yet thou may'st rest assured that he doth it for thy good for one of those ends before mentioned Which if thou findest to be wrought in thee thou art an happy man Charge not God then foolishly with harsh dealing or unkindnesse nor make any rash conclusion against thy self as if thou wert out of favour with God but make the true Use of it for although our hearts may not sink under this burthen yet we may not passe it over as a slight matter or thing of nothing but lay it to heart as the Godly have done Psal 28.1 Psal 28.1 David counted himself no better then a dead man in such a case Quest Bâ—t what are we to do you will say when God delayes to answer us and keeps us without the dore Resp If God delayes to Answer in any of those wayes and kinds before mentioned then examine thine own soul what may be the cause and whether it be not within our selves Isay 59.1 2. Jer. 5.27 Isay 59.1 2. Jer. 5.27 dost thou not regard some iniquity in thy heart harbourest some secret and beloved sin there is there not some fayling in thy Prayers for Substance or Circumstance Jam. 4.3 Goodw. returne of Prayer Jam. 4.3 If you send to a Friend who useth to be punctuall and not to faile in returning answer to your letters you strait think that there is some miscarriage in the businesse saith one so should
said Jacob he holds with his hands though his joynts were our of joynt Let God seem to take Esau's part smite him maim him he will not let go his hold What is thy name said the Angel never did I meet with so stout a man Well! kneel down Jacob rise up Israel thou art a Conquerour vers 28. Now Was this strife corporal onely No no hear what the Prophet speaks Hos 12.3 4. Nor was it perfunctory and formal prayer but earnest and importunate Hos 12.34 He cryed and made supplication and thus overcame Besides this Parable of a Friend coming to his Friend at Midnight Christ hath given us another that of the unjust Judge who heard the Widows Cause in regard of her Importunity and not otherwise Luke 18. and withall leaves us a History of his own of the Woman of Canaan who overcame him in the behalf of her Daughter by importunity with which History we have before acquainted you such have the Prayers of the godly been For the further clearing of the Point let me shew you what this Instancie and Importunacie in Prayer is and wherein it consists And so Importunate Prayer is a fervent and frequent desire of the Soul for some special mercy so as it will take no denial Or A fervent and frequent pouring forth our souls to God without giving over till he grant us our desires There are three things in Importunity First Fervency Secondly Frequency Thirdly Perseverance First Fervency This consists not in the loudness of the voyce albeit it be many times expressed by loud crying the Peacock hath a louder voyce then the Nightingale Nor in long praying for God doth not measure prayer by the length albeit long Prayers may be fervent Prayers but in the crying of the Heart The earnest intention and contention of the Soul and Spirit expressed in Scripture Joel 2.3 by renting of the heart and pouring out the Soul and crying of the whole heart Psal 119.145 146. This is added as a Proviso to effectual Prayer 1 Sam. 1.15 Psal 119.145.146 Jam. 5.16 Ver. 17 18. Jam. 5.16 where effectual and fervent are joyned together the more fervencie the more prevalencie in our Prayer Eliahs example is added ver 17 18. He prayed and prayed so it is in the Original We translate it He prayed earnestly and he was heard Thus our Saviour prayed in the days of his flesh Heb. 5.7 Heb. 5.7 We read of a Dutch Martyr in our own Monuments one Giles of Bruxels who was so ardent in his Prayer kneeling by himself in some secret place of the Prison where he was that he seemed to forget himself and being called to his meat he neither heard nor saw who stood by him till he was lifted up by the arms and then he would speak gently to them as one awaked out of a Trance Secondly there must be Frequency in it We give not over at the first denial no nor at the second if we be importunate Psal 27.4 One thing I have desired of the Lord and I will seek after it Psal 27.4 Psal 69.3 Isa 62.9 Ver. 6 7. that is I have sought it and will seek again and again So Psal 69.3 and Isa 62.1 For Sions sake I will not hold my tongue c. He would renew his Suit and follow it and the like he requires of all faithful Watch-men that they cry day and night and not keep silence till they had obtained their desire for Sion 2 Cor. 12. ver 6 7. Thus Paul prayed thrice and Latimer plyed the Throne of Grace with Once again Lord once again restore the Gospel to England as if he would have no nay Thirdly as our Suit is to be renewed Gen. 32.24 so we must persevere in it So Jacob did not onely wrastle but continued all night and morning too He gave not over till he had what he sought for this is injoyned Col. 4.2 1 Thes 5.27 And that Parable propounded for that very end that we should pray and not faint Col. 4.2 1 Thess 5.27 Luke 18.1 Luke 18.1 And thus you see what importunate Prayer is and wherein it stands These Particulars we shall hereafter in the verses following speak more fully unto let us now make some use of this Use 1 If importunate Prayer be prevailing Prayer never marvail that so many of us pray and yet prevail not The prayers of most are but lip-labour and lip labour is lost-labour Luke-warm prayers God respects no more then he doth luke-warm persons and such he hath threatned to spue out of his mouth Rev. 3.16 True Prayer is not the labour of the Lips Rev. 3.16 but the labour of the Heart and of the Soul Moses prayed earnestly to God and yet not a word that we hear him speak Exod. 14.15 Wherefore cryest thou unto me saith God that is with inward groanings Exod. 14.15 albeit there was no audible voyce and God heard that strait The like did Hannah 1 Sam. 1.13 and yet she spake not a loud 1 Sam. 1.13 she spake in her heart saith the Text and that fervently and God heard her and answered her Paul before his Conversion prayed often and long too for he was was a Pharisee and one of the strictest and devoutest of all the Sect as he testifies of himself and they were given to much praying as the Scripture testifies of them yet God took no notice of all his formal and hypocritical Prayers he gave no ear unto them before his Conversion but when he came to be humbled and poured forth his Soul earnestly and fervently God then said of him Behold he prayeth Act. 9.11 Before he prated prayers now he prayeth prayers that was prayer indeed Act. 9.11 which he now put up to God and that God heard How often do we pray and yet forget that we have prayed Can we think that God will hear us when we hear not our selves Or remember that Prayer which we have forgotten that we ever put up unto him Never think to be heard of God in mercy or to obtain any blessing at the hands of God by thy cold careless and customary prayer Psal 141.2 David compares his prayers to Incense and no Incense was offered without fire it was that that made the smoak of it to ascend Prayer that is cold makes but a smother and troubles the eyes of God Isa 1.15 as he shews Isa 1.15 but they are not a sweet Perfume in his Nostrils Vse 2 Oh! that we were more importunate in this Duty then we are that our Prayers were more fervent frequent constant for the poor distressed state of Christs Church and for our selves the Child hath escaped many a stripe by his loud crying Prayer is the Arrow of Deliverance if it be not drawn up to the Head is will hardly fly home unto the Mark. Our Saviour tells us of a King that going with Ten Thousand to make Warre with another that comes against him with
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
the Lords sake Dan. 9.17 18 19. and St. Paul praying for Onesiphorus cryes out The Lord reward him and shew him mercy 2 Tim. 1. And the posture of Peggars they have likewise used when they have prayed spreading out the hands bowing their knees in a craving way as Beggars do Exod. 9.29 2 Chron. 6.13 Ezrae 9.5 Dan. 6.10 Psal 95.9 Marke 10.7 Luke 22.41 Acts 9.40 20.36 21.5 Ephes 3.14 And in this Posture was the good Emperour Constantine stamped upon his coyne kneeling with his hands lift up to Heaven Reas Indeed we live by Almes all we receive is but an Almes of free gift as we shall shew you in the Promise which is it shall be given us upon our asking Math. 6.11 given not merited So our Saviour hath taught us to begg daily bread for we earne not what we eate not what we put on that which God giveth that we gather Use 1 How the Church of Rome failes in this point we shall anon shew you Oramus is often in their mouths but they are like sturdy Beggars who come with their Mandamus and rather threaten then begg Such Beggars deserve rather a house of Correction then and Almes but we will spare them at present Use 2 Let us be informed hence of our own estates and conditions The whole Kingdome of Beleevers here on Earth is but a nest of Beggars from our very conception to our grave we are in a begging and craving condition in the Womb we crave nourishment and then we crave Liberty by birth and at our birth our weeping is a craving by that we testifie what an indigent creature is come into the world and being in the world we live by begging still now food then cloathing then Physick c when I see a Beggar by the way or at the dore craving an Almes why should I despise him seeing I am no better Nay Use 3 I will learned something out of his School and from him as Solomon did out of the Sluggards Garden Pro. 24.40 Pro. 18.23 The poore speaks saith Solomon with humble supplications and intreates if poverty pinch him to the purpose he stands not upon a flaunting and rhetoricall style nor doth he boast of his good parts and excellencyes but cryes Good Master or Mistresse something of your Charity one morsell of bread or draught of your drink one small piece of Silver towards the reliefe of a poore distressed Creature without house or harbour lame and impotent and no way able to help my self your Charity cannot be bestowed better then upon such a Creature as I am Now God blesse you and all you have and defend you from your Enemyes now for Christs sake good Master something c when thou hearest one thus begging of thee bethink thy self Alas I am in a greater want then this beggar is I am deprived of Heaven and happinesse turn'd out of house and home driven out of Paradise for sin and disobedience maimed and wounded in every power and part both of soul and body and no way able to help my self in the least my help must be from God alone to him I 'le flye on him I 'le call and learne to say as this Beggar doth my eloquence shall be my sighs and groanes Rhetoricall straines better become Hypocrites then such a wretched Creature as I am my heart shall speak my eyes shall speak and my tongue shall vent the troubles of my heart in the best language that misery will give leave Lord be mercyfull to me a sinner a wofull miserable wretched sinner Oh look upon my affliction and my trouble one crumb of comfort one drop of mercy for me wretched creature that I am thou canst not give to one that stands in more need of mercy then my self for Christ his sake pitty me and succour me Thus follow thy suite againe and againe and think thus with thy self Doth that beggar move me with his begging why shall I doubt that I shall not move God with my praying And as I may learne of a Beggat what to say so I may learne of him what to do I see a Cripple follow me on his stilts hang on my coate he shewes me his wounds and soares to move compassion beggs in raggs not in robes so will I do c. Let a poore Beggar come to a rich mans gate be delayed no answer given yet he or she waits patiently the time sometimes he sits him down and will be parching and mending knitting or knocking and so between times will be begging and working let him be denyed and bid begon let him be threatened chidden frown'd upon yet he continues begging he will not away without an Almes let any thing be given him be it never so coorse or small he is thankfull and blesses God and you if nothing yet he will leave a blessing at the dore if he be truly humbled under the sense of Poverty And shall not we do thus Doth God delay me shall not I waite patiently his leysure without surceasing my suite doth he frowne upon me chide me bid me begon yet I will hold out still till I obtayne mercy Doth he give me any thing I will bâ—esse his name shall he deny me all together and give me nothing yet I will not murmur nor repine nor charge God with unkindnesse but praise his name as Job did God hath given Job 1.21 God hath taken Blessed be his name And yet in all things I may not be like the Beggar at the dore neither in that he saith nor in that he doth Not in that he saith for his forme is Customary usually and fashionable he hath but one forme or kind of Prayer for every dore he comes unto Formall Prayer is no Prayer in Gods account A Forme of Prayer I may comfortably Use but formality in using of that Forme God likes not nor yet that I should alwayes tye my self to one Forme whatever my occasions are The Beggar tells us that he never troubled us before and promises neâ—er to come againe unto our dores I will not say this nor promise this I come to God to begg pardon for this or that sin committed I reckon up so many Originall Actuall Omissions Commissions God pardons them and forgives them and yet I must say with that learned and reverend Divine in his heavenly Hymne that he made on his sick bed to God Relation of the Life and Death of Dr. Donn before his first vol. of Serm. when thou hast done thou hast not done for I have more still I must begg and daily begg at the throne of grace for mercy till my last thread is spun and I be landed on the shore and when that is done then I have done I 'le begg no more nor will I imitate the Beggar in all things that he doth for too too often he playes the Counterfeit and tells us of great losses that he hath had when it is nothing so God hates Hypocrisie in every duty
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.
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
cast upon thee and me blessings not onely undeserved but undesired and been better to us then our prayers than his promises than our hopes Psal 40.5 may we not truly say with David Psal 40.5 Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbred Yet consider I beseech you as you are able the marvailous goodness and bounty of the Lord towards each particular Soul of us Can we cast our eyes any ways but we see bounty What is our Body compounded of but of blessings What our Houses Barns Shops full of but of God's bounty The Cup runs over which he hath put into our hands from him we have Life Health soundness of Limbs and Senses Food Rayment Deliverance c. And for Spiritual mercies what tongue is able to reach them in his giving of his Son to dye for us Tertul. following us with the means to reclaim us continuing his grace and goodness to us Now what doth all this do Surely it emboldens us to continue in sin so that as one saith God loseth much of his credit with us by his liberality and bounty yea Rom. 2. â— we despise it and turn his Grace into wantonness when it should lead us to true Repentance Should a Servant reason thus from his Masters bounty He hath dealt thus and thus with me raised me from nothing to this estate wherein now I am therefore I care not for pleasing him c. Would we not cry shame of such a one and deem him a very Miscreant And yet how frequent are such reasonings Oh bewail this lament it humble your Souls for it and do no more so wickedly but for the future look forward Use 2 Seeing God is so liberal and bountiful it calls upon us for sundry Duties First see that you make an ingenuous acknowledgment thereof and be affected with it to his praiâ—e Psal 106.1 107.1 111.1 2. Psal 106.1 107.1 111.1 2. In many places David doth urge this Use vehemently We use to extol bountiful persons to the Skies but God's bounty far excels First being the Spring-head man is bountiful but by Participation as Heat is in the Water Light in the Air in man Liberality is a Quality but a Nature in God Whence it is that God is never weary of his Bounty but man is quickly tired in any act of Charity or Liberality Secondly in measure there is difference the Creature proves but as a dry brook or Cistern but God is a full Sea never to be drawn dry man's hand is closed or but one open at a time but God's Hand is extensum or expansum no man can do so much with both hands as God with one yet both God's hands are giving Prov. 3.16 Prov. 3.16 Thirdly in the Object Man's Bounty extends but to a few now to one then to another they cannot give to all but God's Liberality extends to all his Creatures yea to his very enemies Fourthly in extent man's Bounty is but in a few things he may supply out want of money but not health if health yet not peace of Conscience but God blesseth us in all manner of blessings Fifthly nor can man give so effectually as God doth for they cannot make us to enjoy what they give but God gives us all things to enjoy he gives comfort with the Creature and strength to it to serve our turns too so that his Bounty exceeds And therefore our Tongues ought to run over in speaking of his praises therein we cannot Hyperbolize we cannot exceed Secondly Take heed of abusing God's Bounty see that it lead you to Repentance Rom. 2.4 5. Reason as Joseph did Gen. 39.8 9. Rom. 2.4 5. Gen. 39.8 9. My Master hath dealt thus kindly with me committed all things to my trust advanced me to highest dignity giving me command and rule over all his Familie how can I then commit this great wickedness and sin against God God hath done thus and thus for me shall I offend him Surely a gracious heart will thus reason Thirdly be ambitious of the service of God who is so liberal and bountiful every one desires to serve a liberal Master they conceive their gifts will be more then their earnings No service like God's Can the Son of Issai give you Gardens and Vineyards said Saul to his Courtiers so may I say of the service of the World Flesh or Devil these make large Offers as the Devil did to Christ Math. 4. Munera magna quidem praebet sed praebet in hamo he puts forth large Baits but he hides damnable Hooks in them And call you that Bounty Fourthâ—y frequently resort unto him by Prayer seeing he is so liberal It was the Answer of a great Courtier to Qu. Elizabeth who asked him when he would leave begging When your Majesty said he leaves giving The gates of bountiful personâ— never want Supplicants and shall the gate of Heaven Grace sometimes seems over-modest through Conscience of unthankfulness and unworthiness Say not Were I as Abraham David c. then God wouâ—d hear me and I might boldly ask but I am an unworthy Creature full of infirmities this discourageth me c. But let not that there is in our good God a seâ—f-propension to deal bountifully with us and the oftner Suitors come to him the better welcome Fifthly like good Children see that you tread in the steps of your Heavenly Father and as you taste of God's bounty so let others taste of yours Isa 32.8 Isa 32.8 The liberal man deviseth liberal things and by liberal things shall stand He is a gâ—eat Deviâ—er or Projector he considers wiâ—h himself what liberal things are to be done and upon thiâ— determines and concludes that he will do it and then really and actually doth it He casts about with himself where he may do a noble action where he may place a benefit how he may do goâ—d â—ither to the Pubâ—ique or else to private persons and accordingly doth it Thâ—s to communicate that good we have to otâ—ers is â—iberality and in nothing can a man be so like God as in this saith Nazâ—anzen but then we must be careful that our liberality be made up of true matter and true form else we are not like God in it he gives of his own so must we otherwise the Receiver is but a Receiver of stollen goods Math. 12.43 He gives largely so must we which may be done in a peny as well as in a pound Mark 12.43 He gives freely without any hope of requital so should we If we give that we may receive again it is not Liberality rightly performed but a Bargain well made If we thus give thus communicate that we have be it little be it much we are like God and tread in his steps and by liberal things we
As a woman that hath felt the Babe in the Womb quick and stirring albeit it lye still for a while yet she knows that she is with child by that which she hath formerly felt Fourthly it sweetens Gods Promises and mercies to us As he that hath tasted honey knows the sweetness of it better then any man can do by the reading of it So he that tastes how good God is in an experimental way finds more sweetness therein then in all that he hears or reades thereof The best Minister on Earth cannot teach so much of God's love and favour as Experience doth There is far more sweetness to be found in the performance of Promises then can be conceived in holding the Promises themselves As one that hath possession of an inheritance finds more sweetness therein then he could find whilst it was his only in reversion and expectation And he that sees the beauty of the Sun takes farr more delight in it then a blind man from his birth that heares the Theory of the Sun read unto him The meditation of Divines upon the joyes of Heaven are able to ravish the soul of the reader with much delight yet they are nothing to that which St. Paul found in his rapture into the third Heaven 1 Cor. 12.2 2 Cor. 12.2 Fifthly and lastly It is experience and observation that doth make a man to be a wise Christian what makes old men to be wiser then the yonger sort Job 12.12 as Elihu speaks but experience which youth wants breathed Deer are not so quickly caught nor experienced Christians so soon entangled with the worl'd 's deceits and Sathans snares It is only this experimentall knowledge that makes a man expert in the trade and warfare of a Christian Take a man that hath only read much of Husbandry Physick Merchandize and Martiall affaires and gotten into his head the notion of all these yet one that hath not read half so much but hath been of long practise and good experience in these will go as farr beyond the other as he doth that hath read much wants experience beyond one that is a meere novice in them Obj. But how may we make the right use of experience and profit aright by it Resp First observe Gods dealing with you or others both in Temporall and Spirituall matters take notice and observe diligently all the speciall favours of God and experiments you receive of his Justice Mercy Providence Truth Goodnesse to your selves or others from time to time There lives not a man on earth but tastes of all these in his own person from day to day yet how few are there that observe them as they ought Call to mind and keep in mind the many favours God hath bestowed on thee from thy Childhood in providing meat for thy mouth cloath for thy back c. Have you forgotten saith Christ how I fed you with a little bread and a few fishes Luke 22.35 and when I sent you forth without mony in your purse meate in your scrip wanted you any thing they answered no Lord Oh forget not this his goodnesse be mindfull of it daily Call to mind the many dangers from which he hath delivered thee and let those preservations never be forgottten by thee Psal 116.8 Psal 116.8 Above all consider how God hath dealt with thee in soul-businesses observe how he deales with thee in the use of his Ordinances what power the word hath had in working upon thy soul to the convincing humbling and converting of thee observe what answer God hath made unto thy Prayers Psal 3 4. 5.3 Psal 3.4 Call to mind and keep a record of the passages of Gods prodence towards others whether of Justice or of mercy Consider the dayes of old what God hath done Psal 44.1 2.8 and of later times what mervailous things he hath done for his Church Psal 44.1 2.8 run through the acts and storyes of holy writ Conferr with experienced Christians Psal 66.16 they will tell thee what God hath done for their soul thus keep a record of Gods works in thy mind and memory Secondly then plead them unto God bring them out of thy treasury and make use of them as occasion requires Thus did David frequently Psal 4.1.4 27.9 10. 22.9 139.13 Psal 4.1.4 27.9 10. Psal 22.9.10 Psal 56.13 71.6.9.17 18. Psal 86.13.16 139.13 Gen. 32.10 11. Numb 14.19 Isay 51.9 10 11. So did Jacob Gen. 32.10 11. So Moses pleads for a pardon of course when God was enraged against Israel upon this ground becaus he had pardoned them many times before Numb 14.19 And see what answer God makes unto it verse 20. Loe I have pardoned them according to thy word And so the Church useth this as an argument that God would preserve them from their enemyes Isay 51.9 10 11. This is no good argument with man Sir you have helped me often therefore help me still but with God it is a prevayling argument we want not arguments of this kind there is none of us but can say to God now this houre Lord thou hast preserved me this day hitherto and brought me hither now Lord enable me to heare Lord thou dost that too therefore enable me to understand and thou dost that for me too now enable me to beleeve and seeing thou hast given me grace to beleeve give me strength that I may practise and if all that be granted desire grace to persevere unto the end Thus labour for the first Grace and never rest till thou feelest the addition of the second grace and to that a third The surest and safest way to lay hold on God is the consideration of what God hath done and the pleading of it from thy experience and thus you shall get much profit by it See then that you Register God's favours and pass not heedlesly by God's dealings with you or others for in so doing you fling that staff out of your hands which should stay you and support you Did we treasure up Experiments the former part of our life would come in to help the latter had we done this long ago we might have been wiser then our Teachers Quest. But is it always safe to ground our confidence on former experience As because God hath done this formerly he will do so still Resp No For it is not barely a Providence but a Promise joyned with a Providence and the distillation that comes from both these make up that Christian experience which we must trust unto unless the cause be good and warranted by the Word and have a Promise to attend it our Confidence may come bleeding home notwithstanding former good success had In the former the Children of Benjamin failed they had a bad cause in hand yet from the good success they had in two former Battails against Israel they grew confident that they should prevail a third time Judg. 20.32 In the latter Sampson failed when he encouraged
to all though not to all alike to some he gives more to some less to some Creatures he gives Being to others Life to others Sense to others Reason to every one as he pleaseth manifesting therein his Wisdom Power and Providence Fourthly Optat dare qui praecipit potere Aust Deut. 5.29 Isa 55.1 2. and lastly Consider we the manner of his giving and we must confess him liberal For First he gives willingly calling on us to call on him asking us that we would ask him he sues to us that we would seek to him Isa 55.1 2. Secondly he gives us readily many times preventing us with his Blessings giving us whilest the thought is in our nearts before the words be in our mouthes 2 Sam. 16.17 Luke 15.22 Act. 10.34 Rom. 10.12 Psal 107.4 10.23.39 2 Sam. 16.17 or out of our mouthes Luke 15.22 Thirdly in giving indifferently without respect of persons Act. 10.34 Rom. 10.12 13. Psal 107.4 10.23.39 All these God hears and succours Fourthly in giving freely without respect either of former merits Rom. 11.35 or of future gain Job 35.7 Revel 22.17 Rom. 11.35 Job 35.7 Rev. 22.17 Jam. 1.5 1 Sam. 12.28 Fifthly in giving without upbraiding any Jam. 1.5 Sinners he upbraids as 1 Sam. 12.28 but not Suitors for sinning against him but never for seeking to him Thus it hath been proved that God is liberal Reas 1 Do you ask the Reasons of this liberal mind in God Know then First Goodness cannot but communicate it self Bonum est sui diffusivum the Sun gives light and heat and influence to all Creatures So God above all he exceeds all in goodness being essentially good good without goodness as one speaketh originally Austin Math. 19.17 and absolutely the onely good so as there is none good but him Math. 19.17 He is so good as that he is Causa bonorum et quae in nos et quae in nobis the cause of all good either received by us or conceived in us No wonder then if he exceeds in Liberality and Bounty Secondly as he is good so he is All sufficient Act. 17.25 and stands in need of nothing that he gives Act. 17.25 Earthly Princes are fain to measure their gifts because their store is not infinite the more they give the less they have but God's goodness suffers no diminution his hand is ever full though it ever dispense and the filling of many Cisterns is no abatement to his ever-running Fountain Innumerable are the drops of the Sea yet if one be taken out it hath though insensibly so much the less but though we receive never so much from this Fountain we leave nothing the less behind Thirdly he is large in his love and affection to mankind Prov. 8.31 Prov. 8.31 His delights were with the sons of men As it was the goodness of God's works that caused him to take contentment in them so man being the chiefest of his Works his chiefest delights were with them What makes a man liberal and bountiful but a large heart As our love is such is our bounty Isa 55. Now as God's thoughts are above mans so is his affection above mans and so consequently his Liberality and Bounty It is said of Tiberius the Emperour that he never denyed his Favourite Sejanus any thing oftentimes he prevented his Requests so that he needed but ask and give thanks All God's people are his Favourites so that they may have what heart can wish or need require Fourthly 2. Sam. 24.23 Jam. 1.5 He is great in Might and Majesty and no small gift can fall from such a hand Jam. 1.5 His hand is manus Regalis and so he gives munus regale his bounty is as himself and his gifts suit with his greatness as before hath been shewed you Vse 1 Now apply we this and first let us look backward and then take forward How can we in the first place but lament and bewail our horrible Ingratitude and unkind dealing with so bountiful and liberal a Master Mervailous hath been God's mercies towards this Land and Nation Never any Nation under Heaven that tasted more of the riches of God's bounty nor stood more bound to God than this for his Liberality What Peace what Plenty what Deliverances what brightness of Heavenly Light for fourscore years did we enjoy whilest our Neighbour Nations were wearied with Bloudy Wars and scarce received any other Dew then the bloud of the Inhabitants We sate under our own Vines and Fig-trees having peace within our Walls and plentifulness within our Palaces We slept when they bled we abounded when they wanted we surfeited when they starved Our Sun did shine out gloriously whilest theirs was set We had Magistrates Ministers Schools Churches Laws Trades all of the best whilest they would have been glad of the worst being deprived of all Ask Bohemia ask Germany what they thought of us Would not they say Happy art thou O England who is like unto thee O people saved by the Lord That which Moses said to Israel Deut. 33.29 Deut. 4 7. might be made ours Deut. 4.7 What Nation is there so great who hath God so nigh to them as the Lord our God is in all things we call upon him for But what use made we of this our Master's Liberality Surely whilest we should have been recounting mercies we were finding faults and spying flaws in out State and Government The Civil was Tyrannical the Ecclesiastical Papistical c. Nothing pleased not the Hedge not the Wine-press not the Watch-Tower not the Watch-men these we trample down with our own feet pluck down with our own hands Isa 5.4 7. When God looked for grapes behold wild-grapes for Judgment and Righteousness sin and wickedness Hellish Atheism and Prophaneness horrid Oaths and Blasphemies contempt of God's Word and Ordinances violation of God's Sabbaths Rebellion against Governours Murther Whoredom Theft Lying c. and what not So that we seemed to enter into a contention with God whether he should be more bountiful or we more sinful Never any Nation that was more beholding to Divine Majesty then this of ours nor ever was there Nation more wicked ungrateful Deut. 32.6 than this of ours Do you so requâ—te the Lord O foolish people unkind yea surely thus and no whit better K. Philip branded one of his Soldiers on the fore-head with Ingratus hospes for begging the Lands of one that had kindly entertained him so may God brand us with this ignominious note of Vngrateful Nation This was that which caused God to pull up the hedge c. to lay us even with other distressed Churches and make us know what we had by what we have not Thank we unthankefulness for what we have lost for God takes no forfeiture but what unthankfulness makes But pass we from generals to particulars hath not each Soul of us tasted of our Masters bounty besides our private interests in publike mercies hath he not