we have it in our English Liturgy when thou didst overcome the sharpnesse of Death Aditum per vulnera pandit thou didst open the Kingdome of Heaven to all Believers Thrice were the Heavens opened to him whilst he was on Earth Math. 3.16 Math. 17.5 Acts 1.9 Once in his Baptism Math. 3.16 The second at his Transfiguration Math. 17.5 And the third at his Asscenston Acts 1.9 Which visible Scissures and patefactions were figures of our invisible enterance and that it was made by Christ alone For as St. Iohn speakes of opening the Book No man neither in Heaven nor Earth Revel 5.3 Joh. 14.6 Joh. 10.7 Revel 3.7 Revel 1.18 nor under the Earth was worthy not able to open Heaven for us in which regard he is said to be the Way Ioh. 14.6 and the Door Iohn 10.7 and to have the Key of David Revel 3.7 yea of Death and Hell Revel 1.18 Vse Let such take notice of this Doctrine as think it an easie matter to enter into Heaven 1 Cor. 6 10. Revel 21.8 22 15. albeit they finde themselves amongst those mentioned in the black Catalogue 1 Cor. 6.9 19. Revel 21.8 22 15. whom God hath threatened to exclude yet they make but a tush at all as if they had power to enter whether God will or no at pleasure It is true that Heaven hath a Door but a door that stands not open to all Commers so as that who so will may enter when he will without knocking It is a Door that hath a Lock belonging to it albeit a spring-lock which we can shut upon our selves but not open again at pleasure it is the hand within that must do that Nor is there any other way to enter then by the Door The wall is said to be great and high there is no climbing over that Revel 21.12 Math. 6.20 Revel 21.12 Nor is there any breaking through Math. 6.20 Nor is there any window to creep in at The excellency of Heaven is wonderfull and secret God will not open a window for the eye of his own they may not be prying in too far into his secrets A Door indeed he hath prepared for the foot a passage for the soul both whilst it is in the body in holy thoughts fervent prayers and when it passeth out of the Body at the day of Death but yet so as that Door cannot be opened neither by force nor fraud no Pick-lock nor Golden-key can do any thing here Bribery unlocks the gates of Hell but not the Door of Heaven Nor will St. Peters keyes which the Pope pretends to have fit the wards of that Lock These keyes that hang at the Pope's girdle are the keyes of the bottomlesse pit Revel 9.1 Revel 9.1 not of the gates of this Celestial City Pope Leo being much troubled in his Conscience for sin was cheared up by his Confessor after this manner Quid times sancte Pater c. what makes you thus affraid most holy Father you have the keyes of Heaven and the merit of Christ at your dispose Oh! said Leo this you know that he who sells any thing hath no right in that he sold I fear since we have so often sold Heaven that we shall have no right nor interest therein our selves nay the very Angels of Heaven those Celestiall spirits though they be able to penetrate all things under Heaven yet are they not able by their own power to enter that body without leave no more then they are able to enter into the body of one another The Empyrean Heaven where God and all his blessed ones inhabit eternally gives way to these Messengers by the power of God when they are sent otherwiâ—e they could not passe in or out And shall any wicked Liver think to get in without Gods leave Oh desperate folly Use 2 Secondly what cause have we to magnifie the riches of Gods goodnesse to us wretched sinners who being without hope by reason of sin ever to enter into Heaven either in soul or body there being a brook in the way a torrent of wrath and curses betwixt us and it yet was pleased in giving his Son for us to dry up that torrent and drink up that wrath so that we may passe over it Psal 110.7 as Israel did over Jordan and not be swallowed up so making that possible to us through Christ which through sin was altogether impossible Hos 2.15 Had there bin no Door of Hope as we see there is we had bin the most wretched and miserable of any of the Creatures that God ever made but this may stay our sinking hearts and raise up our drooping spirits It is possible it is possible to enter into Heaven there is a Door and a Door to open Clavus penetrans Clavis aperiens saith Bernard the nailes that fastned him to the Crosse are the key that unlockt it An entrance a passage is made for our Prayers so that they may come into Gods presence and a passage for Gods blessings to come to us A passage from man to God from Earth to Heaven by the Prayer of Faith And a passage again from God to man whilst he heareth Prayer and showreth blessings upon our heads sending down his Holy spirit into us and his Holy Angels to attend upon us even in this Life and at the day of Death A passage for our souls too which if we commit to God in well doing we need not doubt but have comfortable assurance that albeit our bodies be interred in the earth for a time Eccles 12.7 yet our spirits shall return to God that gave them And at the last day a passage will be found both for body and soul into that Heaven whither Christ our head is already ascended and be for ever entertained in that house and within those Doors ubi non intrat inimicus ubi non exit amicus saith Austin where neâ—er any that hates thee shall get to thee nor any that loves thee part from thee Let us often think of the Door and be careful to find the Door get a knowledg of Christ Jesus 1 Cor. 2.2 Acts 4.12 and him crucified there is no other name under heaven to be saved by but by that name He is the way the Truth and the Life If we know not him we do but grope as the Sodomites struck with blindness for the Door but shall not find it God by his word and spirit calls upon you come up hither Revel 4.1 Follow that call it will bring you to the Door and being come knock as we are willed by our Saviour Reve l. 4.1 and knock with violence So much as I have said the word imports and giveth us to understand that Doct. There is a Holy violence to be offered at the gate of Heaven Having found the door it is not enough to call or ask Ho who 's within there Nor to rap easily and gently there must be a bouncing as we use to
forsake us 2 Chro. 15.2 he never breakes with us first Object But put case we have been carelesse hitherto so as that the breach is already made through our default is there any renewing of friendship what must be done in that case Differences amongst friends may arise Resp Gen. 13.8 Act. 11.2 15 39. Gal. 2.11 Math. 16.22 as did betwixt Abraham and Lot Paul and Barnabas Peter and Paul Christ and Peter God and the Godly As betwixt him and Moses David Solomon as before was said And it is very true that such differences as arise betwixt friends are many times composed with more difficulty then the contentions that arise amongst others as have bin shewed which should make us the more carefull that we break not but however it falls out with Men yet it is otherwise with God he is hardly provoked being provoked he is soon reconciled if we defire it and seek to him for it Now the means to recover friendship again in that case are these First give God a meeting when friends fall out and keep aloofe and come not near one another they are not like to agree in haste This is required Amos 4.12 Amos 4.12 We must do herein as Iacob did when he went out to meet his Brother Esau divide our band into two troops and send them before us with their presents Gen. 32.10 33 3. Body and Soul must go out to meet the Lord and neither empty hand each power of the soul and part and member of the Body must bring a present with it And when we come near we must bow our selves to the ground seaven times that is very often And then saith the Text Esau ran to his Brother and imbraced him and fell on his neck and kissed him so will God much more if we thus go forth and meet him in his wayes and ordinances Secondly Let us confesse our faults and acknowledge our errours to God promising to amend This our Saviour enjoynes betwixt man and man Luke 17.3 4. And such must be our Carriage towards God Thus did that Prodigall as we read Luke 15.18 20. and what followed thereupon Luke 17.3 4. Luke 15.18 2. The father saw him and had compassion on him and fell on his neck and kissed him Oh how quickly will God be good Friends with an humbled soul when he sees thee to droop and mourn under a sense of thy faylings he is ready to prevent thee with his mercies Thirdly come to God in the mediation of his son Jesus Christ take him up in thy armes as Themistocles did Alexander whereby he pacified King Philip the father who was offended with him The story tells us if we may believe it that Pilate being called to Rome to give an account unto the Emperour for some misgovernment and mas-administration he put on the seamlesse Coat of Christ and all the time that he had that Coat upon his back Caesars fury was abated But the Sacred story tells us this and we believe it that if we Cloath our selves with the Roabes of Christ's righteousnesse and put them on by a lively faith we shall have no cause to fear the want of Gods love and favour we having such an advocate with the Father as Jesus Christ the righteous who is the Propitiation for our sins 1 John 2.1 2. 1 John 2.1 2. Take this course and doubt not but all breaches which have bin made betwixt God and you will be soon made up to your endlesse comfort One use yet remains Use 4 It is an Admonition to every of you that you take heed lest your wrong or offer injury to any of the godly How shy are we of wronging any who hath some great man to take his part Oh say some I will not meddle with such or such a man for he is strongly backed he hath such a Lord or such a Commander for his Friend who will not suffer him to suffer should I stir against him I am sure I should suffer for it so a great man said once to another of the Councel in King Henry the Eighth his days concerning Cramner Let him alone for the King will not suffer his finger to ake And is it safe think you to provoke God against us by wronging any of his Friends Whether were you not afraid saith God to speak against my servant Moses Numb 12.8 Num. 12.8 Why who was Moses that he might not be spoke against surely one of Gods familiar Friend with whom God spake mouth to mouth face to face as a man speaketh to his Friend And do you think that God will see his Friend wronged and not right him See what Miriam got by it Numb 12.11 Num. 12.11 Miriam became leprous but how escaped he was spared saith Chrysostome or rather he met God speedily by Repentance and so disarmed his indignation Doth thy conscience tell thee that such a one is a man that truly loveth and feareth God oh beware how thou wrongest him or speakest evil of him for God takes the wrong as done unto himself and first or last thou mayest assure thy self that thou wilt hear of it be thou never so great for He hath reproved even Kings for their sake saying Touch not mine anointed and doe my Prephets no harm Psal 105.15 Thus you have seen in a spirituall sense who this friend is Psal 105.15 proceed we now to take particular notice of the Indigent and the Exigent he was put unto The Indigent or Person that is in want a friend The Exigent or the straight that he was in appears by his going to his friend at Might-night c. We begin with the Indigent or person spoken of Literal Observation And so we may observe Doct. A man that hath a Friend may yet be in want This is true in the History 1 Sam. 20. 21. c. Reas 1 There is a great Narrownesse of affection even in the very best Pride and self-love there is enough yea too much of it which puffeth up and vaunteth it self above that which is meet it raiseth up jealousies and suspitions and causeth us to apprehend a discourtesie by a wrong suspect that was never intended by a willing act This hindereth friendship in its proper work of succouring and relieving a Friend in his want as you have heard before Again it may arise through Narrownesse of Power Friends may have large hearts but short hands As some can help but will not so some would help but cannot their hearts are enlarged but either distance of place or some other impediment may prevent it at least poverty my curb their bounty And further there may be Narrownesse of Discretion in the Indigent in not making known his want unto his Friend through a too great bashfulnesse and hence it is many times that Friends are in want when they needed not if they would make it known But this is not the Principall point that I intend A word of Use shall
received from God either privative or positive for this life or a better For Body Soul Name Estate bestowed on our selves or ours And thus we are to proceed orderly and place all in a due Form Ephes 1.3 each part may be enlarged from God's glorious Attributes Word and Works We read that Moses built the Tabernacle in all things alike to the Pattern he saw in the Mount So let us build according to Rule given us Christ from the Mount prescribes a pattern to us Math. 6.9 Math. 6.9 It is framed in form of the Decalogue the three former Petitions respecting God the three latter our selves and others that Platform is most excellent and yet without doubt it was not Christ's intent to tye us strictly to that Method and Order for then should other of God's Servants have sinned who have sometimes begun Prayer with Thanksgiving as David often and sometimes with Confession as Dan. 9. Nor would our Saviour have commanded us First to seek the Kingdom of Heaven and the Righteousness thereof Math. 6.33 seeing in that Form Math. 6.33 the Petition for Daily Bread is set before that for Remission of Sins But our Saviour's intent is principally to direct us in the matter of our prayers Aug. Tom. 10. Hom. 4â— de orat Dam. After this manner pray ye as if he should have said Pray the matter herein contained Let this Form direct you what you must ask Paraus in Math. 6.9 If you can refer your Requests to some of these Petitions you may be bold to ask it And pray with the Affections here expressed and enjoyned but whether we begin with Confession Petition or Thanksgiving it is left to the liberty of him that prayeth and as he finds his heart disposed If thou findest a chearfulness of Spirit in thee for mercies received then Thanksgiving may have the first place If thy heart be affected with grief and sorrow then Confession of sin and desire of pardon may precede onely let God's glory in general be first in our aim next our own and our Brethrens salvation and lastly the things of this life So shall we build according to the Pattern given us in the Mount The Rule of Scripture A third thing that Builders do is to rid the ground of Rubbish and make it fit before they set up their Frame Such a riddance must we make before we enter upon the Duty First of Sin in general If I regard wickedness in my heart God will not hear me Psal 66.18 saith David Psal 66.18 The Conscience of guiltiness gives a stab to our Prayers and puts us out of heart of being heard Mr. Perkins tells us of one that had stollen a sheep who ever found it in his way when he went to Prayer and could find no rest till he had confessed and made restitution Our Consciences are never more stirring and active then when we betake our selves to Prayer If we have let our selves loose to any sinne then be sure our Consciences will be flying in our faces Ah Wretch how darest thou look God in the face Rememberest thou what thou lately didst What thou saidst c and canst thou think to speed Thou must wash off the stain of sinne Isa 1.10 by godly sorrow and quiet thy Conscience in the bloud of Christ before thou enter upon the Duty Next rid thy heart more particularly of all distractions arising from Worldly Cares Domestical Discords private Passion these press downward Psal 40.12 1 Pet. 3.7 Gen. 15.11 and keep our Thoughts from ascending Psal 40.12 they interrupt Prayer 1 Pet. 3.7 and must be removed as Abraham drove away the Birds that would rob him of his Sacrifice They must be dealt withall Math. 19.22 as Christ did by the Minstrels in Jairus his house turned out of doors Some thoughts of Worldly things are allowable in Prayer to the end that we may pray for direction and good successe therein else why did Christ teach us to pray for Daily Bread But when we think on these things our Thoughts may not be Worldly through Distempers and Distractions about the same Abide you here said Abraham to his Servants with the Asse Gen. 22.5 and I and the Lad will go yonder and worship and come to you again So say to all distracting Thoughts in this Duty Stay you here I and my Saviour will go alone and pray yonder and come again to you but at this time I may not be distracted with you This being done then in the last place up with the Frame reat up the Structure fall upon the work it self And now do as Nehemiah did in building up the Walls of Jerusalem Neh. 3. wherein every one was employed some at one Gate some at another So must it be here every power of the Soul must fall to work The Understanding in conceiving the Memory in retaining the Will in inclining the Affections in moving to and fro carrying and recarrying The whole Soul must be busied otherwise as Samballat and Tobiah scoffingly said to those Builders Cap. 4.3 If a Fox go up he will break down the Wall And a Fox yea Foxes will assay it the Devil and his young Cubs Wherefore as they did so must we employ our Hands as well as our Hearts build with the Trowel in one Hand and the Sword in the other They watcht and wrought so Watch and yray Chap. 4.17 Math. 26.41 Col. 9.3 1 Pet. 4.7 Math. 26.41 Yea Whilest you are praying against Corruptions within Temptations without that we be not ensnared and circumvented by Sathan's Baits and Methods And forasmuch as the Builder builds in vain unless the Lord builds with him Psal 127.1 Go to God Psal 127.1 and desire the assistance of his Spirit in the performance of the Work It is a Spirit of Prayer and Supplication Zach. 12.10 Rom. 8.26 Zach. 12.10 and it is a helper of our infirmities Rom. 8.26 And that First in teaching and prompting us what to say Secondly in stirring up devout Affections in the Soul which express themselves by sighs and groans Thirdly in enabling us to attend to the things we pray for Thus if we observe and follow these directions the work although difficult in it self will become more easy to us so that we need not be disheartned in it Use 5 The last Use that we will make of this Point is for the singular comfort of such as have some ability given them to performe this Duty and that find their hearts opened and enlarged in the performance of it a notable Testimony it is that â—uch belong to God and have some measure of his Spirit given unto them without the assistance whereof we could not be enabled to discharge so difficult a work David thanks God that he found in his heart to pray 2 Sam. 7.27 Gal. 4.6 2 Sam. 7. It is the spirit of God that helps our infirmities in prayer Gal. 4.6 and that puts life into our
and private conference with this Friend which I here present unto you as a thankeful testimonial of that duty which I owe you and I am assured it will speak a word in season to your heart and furnish you with some comfortable Cordial to revive your fainting spirits in the saddest condition that you can be under For it is onely the assurance of God's friendly love and favour that gives the Godly satisfaction in their soarest Afflictions Nor shall I be wanting whilest I am in this Earthly Tabernacle to assist you with my poor Prayers Beseeching The Father of all Blessings that He would bless you both with the Blessings of the Throne and of the Foot-stool and enable you so to glorifie him in this life that you may be glorified of him in the next Desiring still to be esteemed one that is Devoted in any Christian Duty to serve you Nehemiah Rogers To the Reader And more especially to the Inhabitants of Chich St. Oâ—yth in Essex with the Neighbourhood thereof Mr. Benjamin Rouse Mr. Gregory Rouse Mr. William Jeffery Mr. Longly Mr. Owles Mr. Will Scot and divers others unnam'd with their good Wives my Christian Friends and constant Auditors Peace be to you all Friendly Reader THere are two principal Organs of Sense the Ear and the Eye and by the wise Exercise of both our gracious God brings us to the knowledge of Himself and other Mysteries of salvation The preheminence is given to the Ear Rom. 10 1â— as being the principal Organ to derive Salvation to the Soul in which regard it is conceived that when our Saviour commanded the Abscission Mark 9.43 of the offending member he mentions the Hand the Foot and Eye but not the Ear Yet in some other respects the Eye hath the preheminence of the Ear and in this more particularly in that it is a surer Friend to Memory For albeit words spoken move very much for the present in the lively delivery of them Vox audita perit litera scripta manet yet ordinarily they fly and dye No sooner are they spoken but they vanish like a sound in the Air and are forgotten when as this loss of the Ear is restored by the Eye in the reading of things written insomuch that when we read a Sermon printed that formerly we heard preached we have a conceit that we hear the Preacher preaching the same again unto us that formerly we heard in as lively a manner as he did at the first delivery and by this means things formerly taught become better secuted in our minds See here good Reader if thou beest one of those that were my Auditors I now present unto thy Eye what formerly was presented to thine Ear and therein have satisfied the desires of some rejoycing much if I may any way be serviceable to you in the furthering of your Souls salvation Whilst God was pleased to cast out my lot amongst you at St. Osyth for the space of six years and upward I can comfortably use the Apostles words Gal. 4.19 2 Cor. 12.14 I travelled in pain that Christ might be formed in you Nor did I seek yours but you you your selves are my witnesses desiring to spend those Talents which God had intrusted me withall and be spent in the laying of them forth for your Souls benefit St. Paul goes further and tells the Corinthians that Vers 15. notwithstanding this yet the more abundantly he loved the lesse he was beloved of them but that was not my case and it was a great part of my happinesse that it was not for it is many a good Minister's Case I found you for the generality at my first coming amongst you to be a most loving and willing People and so you continued so many as God continued life unto even unto the time of my departure from you You prevented me with your abundant courtesies nor could I modestly desire any thing of you that was not readily granted To which if I should ad the great encouragements that I had from those Honourable Persons now residing amongst you both in countenancing of my Ministry other great Favours received it may raise a wonder how it came about that I deserted you But I was not at my own dispose for had I been albeit I saw not that fruit of my Labours which I could have wisht both for my comfort and yours yet I should have followed the Apostle's rule â— Tim. 2.25 26. and with patience have instructed them who did oppose themselves if God peradventure would give them Repentance that they might recover themselves out of the snares of the Devill who were taken by him at his will But God having otherwise disposed And now that I am removed from you I cannot forget you and my desire is that I may not be forgotten of you That I remember you these few lines may let you understand And that I may not be forgotten of you my hearty desire is that my labours amongst you whereof I have sent you here a part to stirr you up by way of remembrance may live in your hearts and lives and that those beginnings of Grace 2 Pet. 3.1 and inward stirrings and workings which were wrought in any of you by my Ministry may not be quenched nor stifled but nourished and enkindled through your own industry being accompanied with the labours of those whom God shall please to place amongst you and set over you and the workings of his holy Spirit and that you may be filled with the Knowledge of Gods will in all Wisdom and spirituall understanding fruitfull in every good work Colos 2.9 10 11. strengthned with all Might according to his glorious Power that you may not be led away with the Error of the wicked 2 Pet. 3 17. Heb. 10.38 and so fall from your own Stedfastnesse For if any one draw back my Soul shall have no pleasure in him saith God And so Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance amongst all them which are sanctified Act. 20.32 being the last Text that was preached amongst you by him who is Dodinghurst July 22. 1658. A Servant to you all for the furtherance of your Souls Salvation Nehemiah Rogers The Text. Luke Chap. 11. Vers 5 -11 Vers 5. ANd he said unto them Which of you shall have a Friend and shall go unto him at Mid-night and say unto him Friend lend me three loaves 6. For a Friend of mine in his journey is come to me and I have nothing to set before him 7. And he from within shall answer and say Trouble me not the door is now shut and my Children are with me in bed I cannot rise and give thee 8. I say unto you Though he will not rise and give him because he is his Friend yet because of his Importunity he wil rise and give him as many as he needeth 9. And I say
our Calamity Pag. 118. Reas 1 For it is sanctified by God as the means of our good Ibid. Reas 2 It hath to do above from whence our help cometh Ibid. Reas 3 It is a generall Remedy for every malady Pag. 119. Reas 4 It is the speediest Remedy Ibid. Reas 5 And it is an approved Remedy Ibid. Vse 1 Therefore such as neglect Prayer neglect their own good Ibid. Vse 2 And such as have the Spirit of Prayer may be comforted and encougaged Pag. 120. Doct. 17 Love is not lazy Pag. 121. Vse 1 Thence the great want of Love both to God and man may be discovered Pag. 123. Vse 2 And it should provoke us to shew the truth of Love by Labour Pag. 125. Doct. 18 God is a Friend to whom we may resort by Night as well as well as by Day Pag. 127. Reas 1 For the Night is his as well as the Day Ibid. Reas 2 And his Spirit is ready to assist us as well by Night as day Ibid. Use 1 Wherefore want of Time is no good Plea for the omission of that Duty Ibid. Use 2 And the godly may be comforted who have God to go unto in the darkest Night Pag. 129. Use 3 And further stirred up to make use of that priviledge Pag. 130. Doct. 19 God is to be sought unto in our greatest Necessities Pag. 134. Reas 1 For that he is both able and willing to help Ibid. Vse 1 Therefore they are to be blamed that are disheartned in respect of extremity of Affliction from seeking of God Pag. 134. Vse 2 And such as are in a dark and sad condition encouraged to seek unto him Pag. 135. Doct. 20 Honest Motions may not want the help of artificiall Insinuations Pag. 136. Use 1 Wherefore those who think all fair Expressions to be no better then Flatteries are blame-worthy Pag. 137. Use 2 And in all our Addresses unto God let us make him glorious in his Titles Pag. 138. Doct. 21 He that lends us befriends us Pag. 142. Vse 1 Then there are but few friendly in that kind Pag. 144. Vse 2 But we ought to be friendly one to another in lending freely Pag. 146. Vse 3 And Borrowers should acknowledge it a Favour to be lent unto Pag. 151. Doct. 22 Temporall things are but borrowed for a time Pag. 154. Vse 1 Therefore those are mistaken who boast that what they have is their own Pag. 156. Vse 2 And it informs us of difference first betwixt God and Sathan in the disposing of things of this life secondly of Gods dispensation of Blessings Temporall and Spirituall Pag. 157. Vse 3 And from thence we are exhorted to many Christian Duties Pag. 158. 159. Doct. 23 Friends may not overburthen Friends with suits Pag. 159. Vse 1 They are much faulty then that do so Pag. 160. Vse 2 And we are to see that all our Requests to heaven be Christian and modest Pag. 161. Doct. 24 Bread is good fare at a Friends Board Pag. 163. Use 1 Which makes against the Voluptuousnesse of this Age. Pag. 164. Vse 2 And adviseth us to Sobriety in reference to our invitations Pag. 167. Doct. 25 In the entertainment of Friends it is lawfull to exceed the bounds of ordinary Provision Pag. 169. Vse 1 Therefore a pinching Niggardlinesse becomes not a Friends Table Pag. 170. Vse 2 And it adviseth us to use our liberty therein wisely Ibid. Doct. 26 The Soul's Nourishment is to be sought after Pag. 172. Reas 1 For the Soul hath her decayes as well as the Body Pag. 173. Vse 1 Therefore the great neglect of many therein is reproved Ibid. Vse 2 And all exhorted to be as sensible of the want of the Soul as they are of the Body Pag. 174. Doct. 27 The Desires of a Christian should be kept within limits Pag. 176. Reas 1 For else they will prove very unruly Pag. 177. Use 1 Therefore the insatiable desires of many are reproved Ibid. Use 2 And all exhorted to keep their desires within compasse Pag. 178. Verse 6. For a Friend of mine in his Journey is come unto me and I have nothing to set before Doct. 1 Necessity is a forcible Argument Pag. 183. Reas 1 For it hath the force of a Law and it is above Law Ibid. Use 1 Which should teach us to make a right use of it in reasoning Pag. 184. Use 2 And suffer our Brethrens Necessit yes to prevayl with us Pag. 185. Doct. 2 A true Friend makes his Friend's Case his own Pag. 186. Use 1 The Friendship we pretend to bear to God or Man may thereby be tryed Pag. 187. Use 2 And thence may the godly be comforted in that there are some who will lay to heart their sufferings Ibid. Doct. 3 It is a friendly part to visit albeit we go somewhat out of our way to do it Pag. 188. Reas 1 For things of like nature desire Union Ibid. Use 1 Therefore this duty would not be neglected nor misse interpreted Ibid. Doct. 4 Love amongst Friends is reciprocall Pag. 189. Reas 1 For the Foundation of it is in a similitude of Manners and Dispositions Pag. 191. Use 1 Hence the want of true love is discovered amongst pretended Friends Ibid. Use 2 And we advised to return love for love kindness for kindness Ibid. Use 3 And directed in a ready way how to get love Pag. 194. Use 4 And exhorted to love God who hath loved us first Pag. 195 Doct. 5 Sense of want is that which makes us to seek out Pag. 196 Reas 1 For Nature is proud and loath to seek out till needs must Ibid. Reas 2 Life is dear and Nature forcible Ibid. Use 1 Thence we see that some good comes by want and so not to be despised Pag. 196 Doct. 6 Whilst we are in the Body we are in our journey Pag. 198 Vse 1 Which Informes us both of our present and future condition Pag. 199 Vse 2 And directs us for the ordering of our Conversation aright ibid. Doct. 7 God is to be sought unto in the behalf of those we love Pag. 201 Use 1 So then we love not those we pray not for Pag. 203 Use 2 Wherefore pray heartily for those we pretend to love Pag. 204 Use 3 And let such as pray for us be truly affected of us Ibid. Use 4 And the Godly may be comforted who have many that pray for them Pag. 205 Doct. 8 Afflictions drive to God Pag. 206 Vse 1 Their case must needs be sad that are not bettered by them Pag. 207 Vse 2 And it should encourage us to beare Afflictions patiently Pag. 208 Verse 7. And he from within shall answer and say Trouble me not the dore is now shut and my Children are with me in bed I cannot rise and give thee Doct. 1 A Friend within may for a while keep his Friend without Pag. 214 Use 1 Thence a double errour in point of Friendship is reproved ibid. Doct. 2 God is a Friend alwayes within call Pag. 217 Vse 1
and Reasons are laid down first Negatively secondly Affirmatively Negatively not because he is his frâ—end Albeit that were enough to move him to condisend to his Request Affirmatively because of his importunity that was the prevailing Argument and prevailed more then friendship did The Apodosis or Applying part of the Parable followes And I say unto you Ask and it shall be given you Seek and ye shall finde c. verse 9 -14 therein first a Mandate Secondly the Motive to enforce it In the Mandate or Command we have first a Warrant I say unto you secondly the Duty it self or the work imposed laid down in three severall termes Ask Seek Knock here are three Acts but the Duty is one and the same All is but Prayer The Motive or Argument wherewith it is pressed is taken from a Gratious promise of Audience verse 9 10. And that is Asserted and then Amplified The Assertion is three fold according to the three fold urging of the Duty and enfolded with the Precept Ask and it shall be given unto you Seek and you shall finde Knock and it shall be opened unto you It is Amplified and enlarged verse 10. For every one that asketh receiveth And wherein we may take notice first of the Extent of the Grant it reacheth to every one that asketh and secondly of the Truth of the thing for it is a known case and confirmed by Experience none can deny it And thus you see this Parable is like a goodly spreading tree from the Body whereof proceedeth sundry Armes from them sundry Branches each Branch hath its lesser twiggs and not a Twigg without some fruit growing on it notwithstanding we may not overreach our selves in the gathering as for the out-boughs a little shake shall serve I may touch upon them but not stand on them The Musitian in playing some Lessons upon his Instrument tunes every string albeit some of them be scarse once struck or toucht in playing of the Lesson so in the opening of this Parable divers things for Method's sake are brought into our Division which needs not any large Prosecution we look not on every particular colour in a well drawn Picture but on the whole peice it is enough in opening of a Parable to cast our eye principally upon the generall intention and scope albeit we vievv not exactly every particular Circumstance As vve say of curious Watches so may vve say of curious Observations from Parables Not one of many that goeth true Parables are by reverend Antiquity resembled to that Role Ezek. 2.10 Hier. in cap. 2. Ezek. which Ezekiel saw in a vision spread before him which was written intus à tergo within and without without in the History and within in the Mystery without in verborum foliis within in radice rationis as Ierom elegantly expresseth it the former is like the Golden pot the latter as the Manna that was hid therein Now as those who deal in curious stuffs that are wrought on both sides view the flowers as well in the inside as on the outside of it so in our opening and applying of this Parable we are to take speciall notice of the inside which is the Mysticall Reference and not to fasten our eyes altogether upon the outside the Historicall Relation And so Sense Mysticall By the friend in want that seeks unto his friend understand we every Christian man and woman with whom God hath entred into to Covenant and League of friendship Iohn 15.14 15. By the friend that is sought unto understand we God himself who loves all and would the Salvation of all saith Theophylact. And thus much our Saviour gives us to understand in the Appliing part of this Parable By the Travelling friend that came to visit his friend Amicus enim meus advenit hoc est Angelus qui animam assumit c. Theoph. in Loc. Theophylact understands the Angells of Heaven who rejoyce at the conversion of a sinner Luke 15.10 * Ego quidem amicumvenientem ad me non alium intelligo quam meipsum nemo quippe charitor mihi nemo germanior est Ad me ergo de viaÌ„ venit amicus cum transitoria deserens ad cor redeo c. Bern. Sermo in Rogat de trib pan But Bernards opinion is more approved who by this friend understands man himself or the heart of every man which when it returnes from the Love of sin it comes out of the way wherein it naturally is to visit him And thus it is said of the Prodigall that he came unto himself when he began to think of leaving his feeding Hoggs and Swine and of returning to his Fathers house Luke 15.17 and this is required of transgressors ut ad cor redeant Isai 46.8 that they return to their hearts again for indeed sinners are men without mindes their hearts are lost and when they repent and turn then their hearts come to them again as Nebuchadnezars did to him And so Augustine to the same purpoâ—e Serm. 5. de verb. Dom. Tom. 4. and Serm. 27. Tom. 10. et Quest Evang. Lib. 2. cap. 21. * Theoph. in Loc. Aug. Quest Evang. l. 2. c. 21. Serm. 29. de verb. Dom. Vid. Chemn Harm cap. 107. p. 1993. Qui sunt isti tres panes nisi Mysterii coelestis alimentum Amros in Loc. By the Three loaves which his friend would borrow some Mystically understand Faith in the holy and blessed Trinity as in the Fathers power to strengthen our infirmities In the Son's wisdom to enlighten our understandings And in the operation of the blessed Spirit to enflame our wills Others understand thereby Faith Hope and Charity those three Cardinall virtues or Graces as they call them Bernard understands thereby Truth Charity and Fortitude The first is necessary that understanding what Truth is we may do it The second necessary that we may love God The third necessary for subduing of the flesh But we may herein be over-curious our Saviour seems to allude to the ordinarie custome of friends in entertaining of their Guests who would have sufficient yet not superfluous And hereby would give us to understand that our desires must be limited within the bounds of Piety Equity and Conveniencie both for soul and body other Mystery I conceive none to be therein save the nourishment of our souls with spirituall and diâ—ine graces †Mediam noctem quidem inquit esse extremum vitae c. Theophyl in Loc. Nox 〈◊〉 denotare potest tempus necessitatis Chem. Harm c. 107. p. 1â—91 By Mid-night the time mentioned of the friends coming to borrow some understand the end of a mans life when a man hastens to God and hopes to receive good from him Others the time of necessity temptation and tryall and that is a time wherein we usually seek to God and fly to him for help Isa 26. with my soul have I desired thee in the night that is saith Chemnitius in the time of my necessity and tribulation
God and Heirs of Grace Thirdly it brings much comfort to Governours when those under their charge become Religious 3 Epist Joh. 4. Prov. 10.1 23 24 25. 1 Thes 2.20 the comfort and contentment of a mans life lies much in his Family Ye are our joy and Crown of rejoycing said Paul in another case 1 Thes 2.20 so may Governours say of a Religious and well governed Family But on the other side loosness and disorder in a Family makes the lives of the Governours thereof to be very uncomfortable so the rude and untoward behaviour of the Wives of prophane Esau Gen. 27.46 did vex the souls of Isaac and Rebeckah Gen. 27. ult so Prov. 17.21 19.13 the same of Servants Fourthly the great account that Governours are to make to God for the neglect of their Duties herein should make them the more careful Our Servants and our Children are not our own Ezek. 16.20 but Gods Ezek. 16.20 they are born to him and must be educated and brought up for him You are but Gods Deputies and govern for him All the power that thou canst challenge in thy Family is subordinate we trust our Servants with our goods and God trusts us with their souls and he hath given a strait charge unto us of every one that comes under our Roof not much unlike that in the Parable 1 King 20.39 Look to this man if by any means he be missing thy life goes for his life So look to this thy Child 1 King 20.39 thy Servant if he be wanting or missing if his soul perish through thy negligence thy soul dies for his Thus Ely was charged with the sins of his Children 1 Sam. 2.29 1 Sam. 2.29 And as you know many a man is undone by Suretiship But if you can say at the last day Here am I O Lord Isa 8.18 Joh. 17.12 and the Children that thou hast given me or as Christ in that Prayer of his I have lost none of them that thou hast given me but that Sonne of perdition which was lost before this will further our Account to our endless comfort And thus in many respects if we love our selves we should teach our Families to be Religious Fifthly and lastly the tender love and compassion that we bear at least pretend to bear to those that are under our charge should put us upon the Duty Ecclus. 33.29 If thou have a faithful Servant said the Sonne of Syrach let him be unto thee as thy own soul The soul is near and dear to us I am sure it ought to be Now he that loves his soul will have a care to teach and instruct that soul so should those Governours have a care to instruct and teach their Families that love their Families Meat Drink Apparel and other necessaries of Nature are not more needful for their bodies preservation then holy Instruction is for their souls salvation Thus you see what Reason you have to do as you from Christs example are here taught to do viz. to take care that those under your charge be taught Religion and instructed in the wayes to Heaven Use 1 The want of this care in Governours cannot be enough lamented What Master or Governour of a Family is there that treads in our Saviours steps and makes Conscience of instructing those under their charge and Command in Religious Duties Cyprian brings in many Children pittifully complaining against their Parents for want of Instruction And the like complaint methinks in these dayes I hear sounding in mine eares made by many Families against their Governours Alasse what have we done that we are thus miserably tormented The negligence or treachery or misguided zeal of our Parents and Masters have brought all this misery upon us They have proved our Murtherers who should have bin our Instructers they have deprived us of the wholsom nourishment of the word gave us a Scorpion instead of a fish they have plunged us in the myre of sensual pleasures when they should have dipped us in the sacred Laver of Regeneration they kept us from God our Father and the Church our Mother Had they bin godly we might have bin everlastingly happy The reason of this great neglect ariseth partly from Ignorance partly from Carelesness partly from Pride partly from Prophaness It is a true saying Ignorantia Judicis est calamitas innocentis and it is also true that Ignorantia Domini est calamitas servi yet Ignorance is all the plea that some have for the omission of their dutie call upon them to teach and instruct their families and break unto them the bread of life they answer in effect as the widow of Zarephta did Elijah when he asked of her a morsell of bread 2 King 17.17 As the Lord liveth I have not a cake but a handful of meal in a barrel and a little oyle in a cruse and behold I am gathering two sticks that I may go in and dresse it for me and my son that we may eat and dye I can say the Lords prayer the Creed the ten Commandements and what I can say I teach them albeit I understand not the meaning of them as for other points of Religion I am to seek therein my self how then should I instruct others If this that I do will not serve the turn they must dye or do as God shall please But as Christ said to Nicodemus John 3.10 so may I to thee Art thou a Master in Israel and knowest not these things Hast thou entered into a marryed estate art thou become a father or master of a family hast thou children and servants under thy command and yet art ignorant of the first principles of Christian Religion A shameful excuse Marriage was not ordained altogether for Procreation but for Education and Regeneration of Children This world might be filled full enough of Children though there were no marriage but Heaven could not be filled nor the place of fallen Angels supplyed without the care of religious Education which from parents in lawfull marriage they are likelyest to receive and God expects that from them they should receive it And art thou ignorant This thou speakest to thy shame that so speakest Others have knowledge enough themselves and are able to instruct their families Acts 1â— 17 but they are of Gallio's opinion and temper imagining that matters of Religion belongs not to them to teach but to Minister To Church they bring their family and that 's as much as is required of them as they think And it is well done in doing so â— Sam. 1.21 Elkanah did the like 1 Sam. 1.21 and I could wish that more of us would do as much but I must further tell you that this is not enough were this all that is required of Houshold Governors why did the Apostle send women to learn at home of their Husbands Believe it every Governour of a family is as deeply charged with the souls of those who are
as is added by our Translators suffer such rotten members must be cut off lest the sound ones be infected by their contagion If Ismael turne Scoffer out of dores with him though it be never so grievous to thee to do it Gen. 21.9.10.12 as it was to Abraham Let that Servant be as thy right eye or hand very usefull and serviceable yet if he endanger danger thy soul or the souls of thy Children by lewd swearing and open vitiousnesse spare him not Our Saviours speech is peremptorie Erue Abscinde pul out cut off cast away with indignation Math. 5.29.30 Math 5 29 30. rather want both eye and hand then suffer corruption in either As thou must discharge the office of a Pastor to thy Family in Feeding of it so of a Bishop in visiting and overseeing it Be dilligent to know the state of thy Flocks Pro. 27.23 and look well to thy herds saith Solomon Prov. 27.23 Consider the Condition of them look to the Number of them behold them with thine own eye This David professeth and promiseth to do Psal 32.8 he would keep a watchfull eye over them whom he was to guide govern Psal 32.8 lest they might be turned out of the way wherein they should walk such a vigilant eye had Jacob over his Family as appeares Gen. 35.2 the like had Job over his Gen. 35.2 Job 1.5 Job 1.5 The good Emperour Antoninus used every year to have his house thus visited he would strictly examine what disorders were in it who were vitious And what order the Visitors did set down for Reformation was presently put in execution This is to Bishop it aright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one speaks And from this carefull visiting and overseeing is the name given Act. 20.20 The want of this Vigilancie in Governours is the Fountain original of most disorders in the best Families Some are careful that there be no iniquitie found in their hands Psal 7.3 but have little or no regard of the iniquitie of their heels Psal 7.3 Psal 49.5 Children and Servants may run where they list Psal 49.5 say what they list do what they list and little notice taken thereof especially on the Sabbath if they follow their businesse on the week dayes and keep close unto their work then let them go where they will or do what they will on the Lords day they passe not Were some of you who are present here this day asked Where are your Sonnes your Daughters men-Servants maid Servants You are here but where are they would it not be a posing question were you able to give a reasonable answer it to Let them be out of your work but an hour in a day there is examining Where were you what have you been doing then there is chiding brawling fighting c. But on this day let them make an Ale-house their Temple Act. 20.7 and the Pot their morning and evening Sacrifice and continue drinking as long as Paul did preaching till Mid-night against such there is no law no threat no reproose no punishment saith an excellent Divine I beseech you carry a more watchfull eye over your Families even in that respect then heretofore you have done God will certainly call you to an account for your not calling them unto it what though you your selves frequent Gods house returne thence home stirre not abroad c yet Their sinnes through your neglect run upon your scoare A Minister may be Pastorally Non-resident Albeit he be not Personally so If he be a stranger to his Pulpit though he be no stragler out of the bounds of his own Parish he resides not And indeed that is the worst Non-residencie of the two This may be thy case thou mayest keep at home but if thou behavest not thy self there wisely in a perfect way Psal 101.2 but neglectest thy dutie thou art guilty of the sin of Non-residencie and if any of thy flock miscarry through thy neglect by the scab fly or rott c. you must make it good to the great Shepherd of the sheep at the day of Reckoning Obj. 1 But youth will be youth you say do what we can In the best and most religious Families there are as many bad Servants as in the worst It is with our Families as with our visible Congregations Resp no Church on Earth is compleatly perfect there will be a mixture of good and bad especially in great Families as in a great Herd it is a venture if there be not some Rascall deere to be found in it Neither Noah nor Lot had all their Servants in obedience to God yet they might seem good and their Masters might think well of them because they could not discerne the heart but God found them otherwise as it is likely Good Elisha had a lying covetous sacrilegious Gehezi to serve him And in Christs own Family there was a Judas albeit he played his prize closely but none of these suffered open vitiousnesse to abide under their Roofs nor may we Do you your duty let your care be that God may be honoured and worshipped your Families well ordered Christian duties solemnly performed and then though the successe be not answerable to your endeavours that you cannot prevaile with your Children and Servants as were to be wished yet in doing your best endeavour to promote Religion in your Families you shall have comfort and deliver your own souls Ezek. 3.19 And albeit some and the greatest some too be rotten and unsound yet your houses shall be honoured with the name of a Church Prov. 12.7.14 11. Gen. 4.14 from the better part which alwaies gives the denomination as Adams house was called the Face of God albeit Cain a cast-away was therein born and brought up Gen. 4.14 And your Tabernacles shall stand long and flourish Obj. 2 If Governours and Masters be thus strict and look so narrowly to their Servants what Servants will abide by it work must be left undone or we must do it our selves Say some Bad Servants indeed will it may be rather leave thy service then be drawn to serve the Lord Resp but if they be unwilling to keep the Commandements of God their room is better then their companie and this be sure of that a few Servants fearing God will be better for you and bring a greater blessing upon their labours then a many of wicked and deboist Servants will or can for they but corrupt others and speak of wicked blasphemy vex the best and perhaps bring a curse upon the Family wherein they live Secondly the world is not so bad and barren but some good Servants may be found who will delight to dwell in Religious Families Abraham was very strict in seeing that his Servants served God and yet he had so great a Familie Gen. 14.14 that on a sudden he was able to arme 318. fighting men
be up to the knees in water then lend him thy hand to pull him out Is he up to the Wast do thy best then to help him but if he be up to the chin then thy hand upon his head and duck him under suffer him not to rise any more Such is the friendship of this age wherein the habits of mens minds are as much changed as the habit of their bodies That friendship and honestie which in times past had the hand on the Heart now hath it on the Toe Faithfull and Cordiall dealing is now grown cleane out of fashion and nothing left but Cringes and Complements Thus you have the Grounds and Reasons of the point Let us apply it Vse If true Friends are scarce then the world is much mistaken in point of Friendship Such a one we say hath many Friends And who boasts not of the friendship of such or such a man and that they are their fast Friends when if the point be well exaamined they shall have cause to say with Socrates Oh! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Friends there is no true Friend amongst you The misery of Travellers is the misery of Christs Disciples to find many Hosts but few fast Friends amongst them Keckerman relates a storie of an old man Ethic. p. 369. E. who upon his death bed asked his Sonne What Friends he had he answered him Very many well said the Father I have lived so long in the world and yet have found but half a Friend But this do try thy Friends before thou need'st them Goe kill a Calfe put it into a sack and pretend that it is a Child which thou hast untimely slaine desire their advice and counsell and that they would conceal the fact he did so and upon tryall found that all his Friends deserted him not one that stuck close unto him Then by his Fathers advice he went unto his half-Friend who presently assented to the burying of it in the meane time his other Friends had accused him for that supposed fact and had brought him to Execution had not the matter been discovered Guecarra observes as much By my own Experience saith he if thou wilt beleeve me I know not any thing wherein thou maist be sooner deceived then in this point of Friendship Forty yeares and more with some judgment I remember the world in which time I have found such alteration in mens minds and manners that if they should decline as fast from evil to worse after fortie yeares more it will be a hard matter to find a faithfull Friend or an honest man For the better clearing and fuller evincing of the point delivered unto you it will not be amisse to take notice what friendship is with the severall sorts and kinds of it which when we rightly understand it will appeare that we are much mistaken in the point of Friendship and that amongst those many we take for Friends there is scarce a true Friend to be found amongst them all Freindship what it is Friendship is by some described to be the sweetnesse intimatenesse and strength of Love Or as others more largeâ—y A speciall obligation of Amitie or good will uniting the hearts of men together in a greater neernesse and dearnesse then ordinarily is either required or to be found amongst them By which it appeares Hart 's Caha 21. first that Acquaintance is not Friendship That is but the first draught of it that is saith one as the Herd Friendship is the Paire that is taken or chosen out of it That in ordinary use is but a sharing of talke news meat complement A thinâ— easily created once being in companie doth it But Friendship hath Power and Admittance into the inward parts of the soul I may have Great Acquaintance and yet but Few Friends for all that Secondly Galat. 1.18 19. there is a difference betwixt Good-will and Friendship Good wil we should beare to those we never saw that know us not As St. Paul did to Peter Jeams and John before he ever saw their faces But we have Friendship onely with such men as we have both seen and known and been conversant withall and taken great liking of Thirdly betwixt Love and Friendship there is a difference A man may love those who love not him but friendship is mutuall Seneca compares it to a game at Tennis wherein the ball is tossed and not suffered to fall if it do he forfeits who misseth the stroake Or like two Lutes meeting in pitch and neernesse the striking of the one makes the other sound So is it with true Friends And so it was between Jonathan and David and between Basill and Nazianzen of whom it was said that anima una erat inclusa in duobus corporibus they seemed to have one soul in two bodyes Yea many bodies and many souls are by Friendship made but one for if a hundred men love together as they ought there is but one heart amongst them Act. 4 32. These things duly considered Acts 4.32 will evidently cleare it that many are mistaken in point of Friendship Secondly let us distinguish as Scripture doth of Friendship A Friend is taken sometimes largely for a common or seeming Friend as Prov. 14.20 The Rich hath many Friends This is Imperfect Friendship Pro. 14.20 Sometimes it is taken strictly for a faithfull Friend indeed so Prov. 18.24 There is a Friend that stieketh closer then a Brother These Friends that are fast and faithfull Prov. 18.24 are joyned together in the Truth of Affection and Religion Tit. 3.15 Greet them that love us in the Faith And it ariseth from effectuall good-will of one to another Tit. 3.15 and is grounded on morall goodnesse this is perfect Friendship and cannot be but amongst the good The other sort of Friends false and fained are such as are not united to us by Religion and true Affection but for by and sinister ends Vulgus amicitias utilitate prebat Et cum fortunâ statque caditque fides Pro. 19.6 7. grounding their Friendship on Profit Pleasure and the like as Prov. 19.6 These are Friends by Accident and their Friendship lives and dyes as Profits and Delights live and dye in us Prov. 19.7 Of these sort of Friends there are enow but of fast Friends few The Sonne of Sirach mentions divers sorts of these counterfeit and feined Friends in his Book of Ecclesiasticus cap. 6.8 9 10. which we may do well to take notice of First A Time-serving Friend there is who is a Friend for his own occasion and will not abide in the day of trouble Ecclus. 6.8 These are aptly resembled to the Dolphin which in faire weather is never from the sides of a ship but when a storme ariseth you have no more her companie Or like the Swallow which in Summer is chattering about your Windows and in your Chimneys but in Winter takes her flight and leaves nothing behind but durt and dung as a pledge of
want and misery should be pittied of his Neighbours but that men have for saken the fear of the Almighty little doth the full belly know what the empty meanes Use 2 And let every one be wary lest they rashly or heedlesly bring themselves into such want and so make this mans case their own 2 Sam. 14.19 Is not the hand of Joâ—b in all this said David to the wise woman of Tekoa So ask thy Conscience if thou beest in want Is not the hand of Idleness in it Prov. 10.4 20.4 Prov. 23.21 Luk 15.14 Prov. 11.24 Luk. 19 20.26 Prov. 10 4. 13.11 21.6 22.16 as Prov. 10 4. 20.4 or the hand of wastfulness and prodigality as Prov. 23.21 wasters will be wanters as we find Luk. 15. Or the hand of covetousness and niggardliness as Prov. 11.24 He that hid his Taient had it taken from him Luk. 19.20.26 Or the hand of iujustice and wrongful dealing Prov. 10.4 13.11 21.6 22.16 They that think to prevent want by sinful courses will in the long run meet that evil in the teeth which they hoped to escape these are the paths which lead to poveâ—ty and want which who so walks in shall meet with that armed man Prov. 6.11 But if we carefully avoid these wayes then if God do send it on any of us he will sanctifie it unto us Prov. 6.11 as he doth other crosses and afflictions to the godly And indeed it may befall the best for the tryal of their graces as we shall discover to you from the particulars when we come unto them Use 3 Yet we may carry this higher to that one thing necessary that our Saviour speaks of Luke 10.42 Luk. 10.42 Martha was cumbred about many things Mary chose the better part both were Sisters and lodged in one house and were busie about Christs entertainment But Mary was preferred for her care after her souls salvation Thus the Body and Soul are Sisters both must be busie and both are beloved of Christ The body is troubled about many things curious feeding wanton cloathing c. but if the soul want that one thing needful the care of its salvation which it ought to have it is a sad case indeed better you want all then that yet we prefer all before that let this want of care be lamented of us Thus having dispatched sundry inferiour Observations not to be neglected we come now to look into the mystical and more noble sense which is by our Saviour principally intended His scope is as you have heard to presse upon us this so much neglected duty of prayer upon the ground of assurance to be heard in all our necessities and wants inasmuch as God is our Friend And he seems to reason thus It is an happy thing when a man hath a faithful Friend to whom he may resort in time of need and break his minde when his heart is troubled But you have God for your Friend into whose bosom you may disburden your minds in Prayer and from whom you may expect help in your greatest wants Sense spiritual and therefore you are happy so then Doct. God is the good man's Friend There is a special obligation of Amity between God and the godly this Christ concludes upon as undeniable I have acquainted you before what friendship is and shewed you the kindes of it common and imperfect or perfect and more peculiar Such is the friendship that God beareth to mankind Act. 17.27 Prov. 8.31 Rom. 5.8 He is a Friend to all in a general and universal way of Friendship As he is near unto us and hath his delight with the Sons of men and sent his Son to die for us In all which respects we may say of God as the Jewes said of Christ when he wept at the raising up of Lazarus Behold how he loved him So behold what a Friend God is become unto us thus to love us in giving his own Son to bleed Joh. 11.36 to die for us even then when we were enemies to him Rom. 5.8 Luk. 2.14 And of this Friendship the Angels sang at the birth of Christ Good will towards men Luk. 2.14 Thus those in the visible Church are all Friends Mat. 22.12 Yet he is a Friend to the Godly in a more special peculiar manner his Friendship with them is Perfect Friendship Amity in the highest degree that can be wrought 1 Sam. 18.1.3 established and ratified by solemn Covenant and promise As was the Friendship betwixt Jonathan and David Thus Abraham was Gods Friend 2 Chron 20.7 Isa 41.8 Jam. 2.23 so he is styled more then once 2 Chron. 20.7 Isa 41.8 James 2.23 And the Church in the Canticles the Friend of Christ Cant. 5.1 Conjugall Friendship is the sweetest Joh. 15.14 15 and most intimate Friendship of any other Christ telleth his Disciples that they were his Friends and that he had called them so John 15.14 15. implying that it was his usual manner of compellation Luk. 12.4 Joh. 11.11 as appeares Luk. 12.4 I say unto you my Friends fear not So John 11.11 Our Fricaâ—â— Lazarus is dead And that it is thus may appear Reas First Gen. 15.18 17.1.2 Exod. 19.5 Jer. 31.33 Ezek. 37.26 By his entring into a solemn League and Covenant with us as he did with Abraham Gen. 15.18 17.1.2 and so afterwards with the seed of Abraham Exod. 19.5 the sum and substance of which Covenant is to become our God and take us for his peculiar people Jer. 31.33 Ezek. 37.26 So the Apostle rehearsing the Covenant mentioneth the very words wherein it was first made and often since renewed Heb. 8.10 yea it is a Matrimonial Covenant Hos 2. So that he is ours and we are his Cant. 2.16 we have given up our selves to him and are no more our own so hath he given himself to us and is become ours Secondly By the Comumnion he hath with the Godly it may appear he is their Friend look what Communion there is betwixt Friends the same Communion is betwixt God and the faithful First Friends communicate their Counsels and secret purposes one unto another as appeares by that speech of David concerning him whom he took for his familiar Friend Psal 55.14 Psal 55.14 Friendship doth not so much open the purse as it doth open the heart as we may hereafter hear in which regard it is truly said that Amicus est animi custos a friend is the keeper of the soul of his Friend Thus God makes known his secrets unto the godly Psal 25.14 Prov. 3.32 Psal 25.1 Prov. 3 3â— So he did to Abraham Lot Moses David Samuel Elijah Elisha Daniel Isaiah and other his Prophets and Friends according to that we read Amos 3.6 7. Amos 3.6 7. They are of his Cabinet Counsel Thus did Christ unbosom himself freely to his Luk. 8.10 Luk. 8.10 acquainting his Disciples with those secrets of the
supper with their messes of meat that they might know the worth of that good Creature which they spoiled But mystically the Oppressor is a far worse Hunter then these he imployes both arme and braine to hunt the poore out of his habitation Mic. 2.2 It is a good Item that Solomon gives to these Mic. 2.2 Pro. 23.10 11. Pro. 23.10 11. enter not into the Fields of the Fatherlesse i. e. to wrong them and oppresse them For their Redeemer is strong and he will plead their cause Secondly the Locust is another Creature that is an enemie to Corne. Amos 7.1 These devoure the Fruit of the Earth Amos 7.1 every green thing they eate and in hard weather lye under hedges They say of this Creature that it is all Belly which is joyned to his mouth and endeth at his taile Our Monopolists Ingrossers and Hoarders up of Corne and others of that make may be resembled to these Locusts they get commodities into their own hands what Corne they can into their own Granaries purposely to make dearth and so a prey of the poore Such were they that we read of Amos 8.4 5 6. They had hoarded up Corne to make it deare Amos 8.4.5 6. and now the Markets grew quick they must bring it forth in all haste but it was only to make a prey of the poor and needy Had they with Ioseph bought up the superfluitie of plenty to prevent a dearth or had they laid up Gen. 41.47.48 out of the abundance of one yeare to prevent scarcity in another this had been a wise and discreet providence Ioseph by such a Provident care brought it to passe that when a dearth was in all other Lands there was Bread to be had in the Land of Aegypt But when the Markets are unfurnished then to buy up or hoard up to raise the price this is an unlawfull practise Pro. 11.26 and followed with a curse Pro. 11.26 And Gods curse as well as the Poor's follows it We read in Henry the 3d. his dayes of one Walter Grey Stow. Chron. Arch-Bishop of Yorke who in a great dearth had five years Corn hoarded up and fearing lest it should be destroyed by Vermine gave command that it should be delivered to Husband-men that dwelt in his Mannors upon condition to pay as much new Corne at Harvest following But when they came to a great stack of Corn nigh to the Town of Ripon belonging to the Arch-Bishop intending to thresh it out multitude of Serpents Toads Adders appeared in the sheaves so that the Bailiffs were enforced to set it all on fire to consume those venomous creatures that were in it Thirdly the Canker-worme is another devourer and spoiler of Corne Nah. 3.16 that spoileth and then flyeth away saith Nahum To this we may resemble the mercilesse and cruell Landlord who by racking Rents excessive fines imposition of Carriages more than by Covenant was agreed on doth so tenter-stretch the poor Tillager that he is never his own man again Questionles Lands and Rents may be improved so that it be with charitable minds and that the Tenant may both pay his Rent and comfortably subsist by his labours and maintain himself and his in an honest sort Otherwise such Landlords do but grind the faces of the poore chop them small as herbs for the Pot Mich. 3.3 they seethe a Kid in the Mothers milk Mich. 3.3 Exod. 23.19 old and young together in one anothers blood And in raysing their Rents they do their utmost endeavours to raise the Markets for how else can Tenants pay their Rents and in so doing they seek to bring a dearth upon the Land The last of these wasting Creatures is the Catterpillar which in the East was a horned worme with 16. Feete termed by Jeremiah the Rough Catterpillar this was a great spoyler Jer. 21.27 Psal 78.46 105.34 and waster of Corne Psal 78.46 105.34 And such a horned worme is the Depopulatour which abound most in the North-East they throw down whole Villages and instead of one or two hundred Persons who have there lived and comfortably maintained themselves and Families now no more is to be seen then a Sheephard and his Dog These do not only take away the gleanings from the poore Job 24.10 Deut. 24.19 Isay 5.8 Job 24.10 Contrary to the Law Deut. 24.19 but the fields and all Isay 5.8 And such a horned Worme would the Leveller have been in the West who pull'd up hedges removed Land-marks filling up ditches and laying all Common as in the insurrection of Wat Tyler and Iack Straw in the dayes of Richard the second entering upon other mens labours bringing confusion on Families If these Hoggs had not been rung by good laws made against them and just punishment inflicted on them they would as it is thought by this time not only have rooted up Townes and Houses but Churches too And yet it is to be feared that their Rings are broken off for they fall in some places to rooting afresh Thus by these four Creatures the plenty of Corne comes to be wasted and want and scarcity is brought upon us insensibly For what the Palmer-Worme leaves the Locust eats up what the Locust leaves the Canker-Worme devoures and what that leaves is consumed by the Catterpiller All together are enough to devour up the plenty of a Land As these four Creatures swarme in the Kingdom so in our Parishes Townes Villages Families the like kind of Vermine may be met withall How many loose and debauched Persons are there amongst us who by their vitious and sinfull courses bring themselves and theirs to a morsell of bread as First by Whoredome This the wise man observed in his time Pro. 29.7 Prov. 29.3 he that keepeth company with Harlots spendeth his substance Or he that feedeth Harlots for so the words may be rendered and are in some translations for they stick like Horse-Leaches till they have fed and filled themselves and then they fall off when they have emptyed those who fed them So Pro. 6.26 by the meanes of a whorish woman Prov. 6.26 a man is brought to a morsell of bread To a bit or a scrap of it Gods curse is upon a mans estate and labours for this sin Besides it is a costly sin though it be base and brutish and bought at the highest rate the Wife and many Children are not so chargeable as one Harlot is A price she sets on her body none on her soul that she gives away These are like the Palmer-Worm for their gadding and wandering disposition Prov. 11.7 Jude 7. Pro. 11.7 No flesh pleases them so well as strange flesh Jude 7. For such is reserved the Vengeance of eternall Fire Secondly Prov. 23.21 by Drunkennesse Pro. 23.21 the Drunkard and Glutton shall surely come to poverty A punishment threatened to the Drunkards of Judah Joel 1.5 Ioel. 1.5 God brought upon them a time of dearth and famine for abusing
serve the Lord with fear that our sins may not draw this heavy judgement on us which is so little feared by us Use Yet we have one Use more to make of this for if the want of bread for the sustinance of our Bodies be so great a want then let us Reason from the lesse to the greater what a judgement must it be to want bread for the sustinance of our soules This is that Bread spoken of Isay 55.2 Math. 15.16 Isay 55.2 Math. 15.26 Luke 14.15 John 6.32 35. Amos 8.11 Luke 14.15 Iohn 6.32 -35. And there is a Famine of this Bread as well as of the other threatened Amos 8.11 as a far greater judgement by how much the Soul is more excellent then the Body This takes away the Beauty of the soul and brings heavinesse upon it Psal 106.15 Lament 4.7 8.9 It causeth a man to feed on rottennesse and filth as Drusus did on the very stuffings of his bed Psal 106.15 Lament 4 7 8 9. when by Tiberius he was kept us in a Room and denyed meat In the Roman Church for want of this Bread they fed on Lying Legends stuffed with Fables and on lying fictions It brings Death upon the sould inevitably Prov. 23.18 Hos 4.6 Amos 8.14 Prov. 29.18 Hos 4.6 So Amos 8.14 both fair Virgines and young men shall fall and never rise up again And yet how insensible are men of the want of this Bread how little do we lay to heart the condition of those who are under it When Ieremiah bewayled the state of the Jews in their Captivity he begins his Lamentation with this that the wayes of Sion lamenâ—ed no man came unto her solemn feasts Lament 1.4 all her gates were desolate and her Priests did sigh Infinite were the miseries that were upon that City in thoâ—e 18. months whilst that siege lasted as afterwards he mentions but not before he had groaned out most pitifull complaints for the spirituall Famine that they were under in that the worship of God was ceased amongst the people And is there not cause to lament the neglect of Gods woship and service that is among us in these daies for albeit we are not through Gods goodnesse come to that to travell from Coast to Coast to meet with a Prophet yet the case of many of us is like that of Tantalus who had Apples at his lips and water at his Chin yet pined for want we Famish in the midst of Plenty But thus much of the want now followes the course he takes to supply it Text. And shall go unto his Friend at Mid-night c. And here take notice first of his Addresse vers 5.6 Secondly of his Repulse vers 7. In the former observe first to whom he addresses himself unto his Friend Secondly how and in what manner he doth it He goeth to him and saith c. First of the Persons to whom the addresse himself in this his want His Friend not to a Kinsman nor a Brother nor a stranger He knocks not at his next neighbour's door But to his Friend he goes there he had most hope to speed Indeed A true Friend is a safe Neighbour A good Resuge he is in the time of trouble Litter Doct. When Saul sought the life of David and hunted him as a Partridge upon the mountaines he presently flies to Jonathan and acquaints him with his sad condition as we read 1 Sam 20.1 and adviseth with him concerning his sayety 1 Sam. 20.1 Nature taught that wretched man Haman when he was full of heaâ—inesse for the honour that was done to Mordecai to ease his heart and asswage his grief this way he gets him home and acquaints his Friends with what had happened Ester 6.19 Ester 6.13 And this is the course that Solomon advâ—seth us to take in the time of trouble Thy own Friend and thy Fathers Friend forsake not neither go into thy Brothers house in the day of thy Calamity Prov. 27.10 Prov. 27.10 As if he should have said when thou art in any trouble or affliction go not to any of thy Kindred to crave succour and help from them but go to thy faithfull and tryed Friend he gives his reason for it Reas For better is a Friend that is near then a Brother that is a farr off that is though thy Brother or Kinsman be near thee in blood yet he may be far from thee in respect of any true affection or comfort that he affords thee Nature may be without good will Amicitiarerum omnium est vinculum Amh. de fid rer invisib Prov. 18.22 and often is but Friendship cannot The love of Friendship tyes faster then the love of Nature and stickes closer according to that of Solomon Prov. 18.24 There is a Friend that sticketh faster then a Brother Frater est fere alter A Brother is almost another but Amans est alter idem cum amato Another the same with the beloved party Friends are not onely like the Cherubins whose faces were one towards another Confes l. 4. c. 6. but like Ezekiel's wheeles One within another St Austine speaking of one that used to say that his Friend was Dimidium anâ—mae concludes that he sayd well in so saying for I well perceive saith he that my soul and my Friend 's are but as one soul in two bodies by the vertue and efficacy of our stedfast love wherefore my Friend being dead it was horrour for me to live and a longer life was loathsome to me but therefore onely I stop the current of my death least in my body two souls should lose their breath Prov. 17.17 Other Reasons Solomon renders us of this point Prov. 17.17 A Friend loveth at all times and a Brother is born for Adversity He loveth at all times his love is an warm in winter as in summer Dividi locis charitas non potest nam si corpore longè distinguimur mente tamen tudivisibiles sumus Greg. l. 8. Eip. i st 42. and his heart is as open at Mid-night as at Noonday no distance of place no change of States can cause any alteration in a Friend's affections Ruth was no lesse loving and respective to Nahemi at her return to Judah empty then when she came to Moab full In every place in every estate she was all one after that they two had grown to be one And a Brother is born for adversity that is such a Friend as loveth at all times and is to be accounted as a Brother and nearer then a Brother he is born and brought forth as it were into the world to be made use of in dayes of trouble and times of tryall Not but that he is likewise born for Prosperity for we are as well to communicate with him our joyes as sorrows as we read Luke 15.9 But Adversity is the more principall end especially in our sinfull and sorrowfull estate for which God hath linked men together in the bond
of Friendship And this the wisest sort of Heathens saw by the light of Nature and held that man's Perfection depended upon a Friend Use Wherefore if God send afflictions to prove thee desire that he would be pleased of his goodnesse to raise up a Friend to help and succour thee Offic. l. 3. Nullius boni sine socio jucunda possessio est Senec. epist Dr. Hall Charac of a true friend Psal 88.18 It is one of the chiefest comforts of this life which sweetens worldly miseries to have a Friends to make our cases known unto as Ambrose shews It is a Clame and clear sea to a storm-beaten Mariner He is the comfort of miseries the guide of difficulties the medicine of life the treasure of the earth and no other then a good Angle cloathed with flesh and blood David bitterly laments the want of Friends in time of trouble that was a greater affliction to him that his Friends were removed from him than all the outward afflictions that he suffered A friendlesse man is a man unfenc't unsheltered like a house unroof'd no way able in respect of humane help to bear off the gusts of the world that blow upon him It makâ—s a man a most impotent Creature albeit he be neither blind nor lame as wanting the most necessary limbs of life without which other limbs are no better Solem è mundo tollunt qui tollunt amicitiam Amb. take away friendship from amongst men and take away the Sun out of the Firmament But of this before Use 2 You see from hence what use to make of Friends They are like those fair Havens which St. Paul makes mention of A s 27.8 Acts 27.8 A comfortable harbour against wind and weather To Christian Friends let us then resort both for counsell and comfort in any stresse of weather and unbosome our selves so far as is fitting unto such Robins Essays Nec prosperitas amicum indicat nec adversitas inimicum celat Greg. mor. l. 7. of whose wisdome and fidelity we are confident Now there are two sorts of Friends to make use of some Living and some Dead Living Friends are three sorts Some Friends there are saith one which are rather to be used then to be trusted Being more able tâ—en entire and true hearted Time of adversity Amicos secundae res optimè parant aâ—versae certissimè probant Seneca and trouble discovers tâ—ese as you have heard for albeit wealth makes Friends yet adversity proves them When thou art in any affliction or misery that is the time to â—iscover whether the â—oâ—e of thy Friend besound and substantiall or only frothy This is one Commodity that distresse brings with it for so uncertain is Friendship in Prosperity as that it is questionable whether the Person of a man or his Prosperous estate be the Beloved It is miâ—ery indeed that the knowledge of such a happinessed as a Friend cannot be had nor fully known without our own hard hap of beiâ—g in some sad condition but being so take thou the opportunity and now try such Friends in lesser matters that you may know how to trust them afterwards in greater troâ—bles And some Friends there are who are â—ather to be trusted then used save in case of-extream necessitâ— then also sparingly These are those whose truly loving Affections exceed their abiâ—ities and aâ—e apt to be call down with excessive sorrows for that Affliction which hath or may befall us There are few such Friends in the world yet some there are These should not be over-burthened by us 2 Cor. 8 2 13. Some Friends there are who are both to be used and trusted of whose ability and sufficiency we have sufficient proof No earthly thing is more deligthfull then the sweet society of these Oyntment and perfume rejoyce the heart so doth the sweetnesse of a mans Friend by hearty counsell Prov. 27.9 The â—ociety and company of such a Friend is weet and gracious Prov. 27.9 as ointment and perfume is comfortable to the â—pirits of man Solatium buius vilae est ut habeas cui pectus tuum apcriâ—s cui arcana communices cui secreta tua pâ—ctoris committas Amb. de offic lib. 3. Lord Bacon his Essays p. 151. o Friendship Chap. 27. That findes enterance through the poâ—es of the bodies and having made way for it self to go in it lets out the thick vapours which clog the body an râ—joyceth the heart so the adviâ—e and counsell of a faithâ—ull Friend being admitted it excludes those passions which disturb the soul and bringeth ease unto it The fulnâ—sse and swellings of the heart cauâ—ed by passions all sorts no lesse dangerous to the soul then stoppings and suffocations are to the body are eased and diâ—charged thereby you may saith a great States-man in his time take Sarza to open the Liver sleele â—o open the speen flowers of Sulphur for the Lungs Castoreum for the brain but no receipt openeth the heart but a true Friend So saith Cassiodorus A man without a Friend Cassiod de Amicit hath not to whom he may evaporate the troubles that grow upon him but Optima medicina est homo homini The best Physick for man is man such a man as is an able and faithfull Friend to whom we may impart our joyes fears griefs hopes Amicitia prosperas res dulciores facit adversas communione temperat leviores reddit Isid l. 3. de summo bone counsells or whatsoever lyeth upon the heart to oppresse it By commucating the one viz. our joyes and comforts we double them by joying the more And by imparting out griefs and sorrows we cut them as it were in half and so mourn the lesse Besides these Living Friends there are Dead Friends to whom we may addresse our selves in the time of our distresse and these are the Good Books and writings of Godly and Orthodox Divines A living Friend hath this privileâ—ge above the dead he can better meet with our grievances and more aptly sure his advice to the Occasion what he saith is apprehended with more ease and lesse plodding and bent of mind But dead Friends have bin esteemed the best Counsellours Alphonsus in regard of Impartiality and sincerity Sir Thomas Moore gave this advice to K. Henry the 8. that he would consult with the Ancient Fathers concerning his Divorce from the Lady Katherine rather then with the Living who were apter to deceive him with their flatteries then to trouble him with the truth Indeed the counsell that these give is dry and well advised but yet above all books the Bible is to be preferred None to that Use 3 Let me not forget to leave one word of Use with you that professe Friendship before I dismisse the point See that you be faithfull in Friendship and stick close to your Friends in the day of their adversity when they stand in most need of you A Friend in need is a Friend indeed To find
him in the like case and kind according to that of our Saviour Whatsoever you would that men should do to you Math. 7.12 do ye even so to them for this is the Law and the Prophets Math 7.12 now in some cases who would not be glad that his Friend or Neighbour should prefer him before himself his Necessity before his own Conveniency but we are more acute Doctors oâ— Passive then faithfull Disciples of Active Charity as one speaketh Magis bonum proximi praeserendum minori proprio sed non aequali Againe in regard of Affection Love must be equall but in regard of the Effect there may be a difference For the greater good of my Neighbour is to be preferred to my own good that is lesse but not where it is equall If there be an equality betwixt Person and Person Danger and Danger Necessity and Necessity of my self and Neighbour then I am to prefer my self both in things Spirituall and Temporall else I should Love my Neighbour better then my self otherwise not I am indeed to love my own Soul better then my Neighbour's and my own Body better then my Neighbour's if all be equall but where there is an inequality either in Person or in Necessity or in Danger it is otherwise Thus if my Neighbour should be in certaine danger of death and I but in hazard to save him I am to hazard my own Life to save his as did Aquila and Prâ—scilla to preserve Paul Rom. 16.3 4. which seemes to be when he sojourned in their house and had a hot combate Rom. 16.3 4. with the Jewes so that he was enforced to leave them and go to the house of one Justus And the spirituall good of my Neighbour Acts. 18. I am to prefert to my own temporall his soul before my own Body for that the soul is more worth then the body and betwixt the soul and the Body there can be no equality And this seems to be the meaning of St. John 1 Epist 3.17 hereby perceive we the Love of God because he laid down his life for us 1 Epist Joh. 3.16 and we ought to lay down our lives for the Bretheren that is look as Christ laid down his life and gave it for the spirituall life of his Children so ought we to follow Christ therein and lay down our lives for the salvation of their souls as the good Shepherd is to do for his Sheep John 10 11. John 10 11. Obj. 2. Here another doubt may be started For if I may not prefer the salvation of my Brother before my own why did the Apostle wish to be seperated from Christ for his Bretheren's sake Rom. 9.3 Rom. 9.3 Resp So far as God may have more glory by the salvation of others then by my own so far I am to prefer it for the glory of God ought to be dearer to me then my own salvation and the zeal of Gods glory joyned with the love of his Bretheren carryed St. Paul so far as to make that wish Exod. 32.31 Math. 5. so it did Moses in the like case It were better that one member perish then that the whole body should be cast into Hell saith our Saviour So the respect that the Apostle had to the glory of God in the salvation of that Nation as the whole body moved him to this saith Chrysostome Nor did the Apostle absolutely wish this but with condition saith Pareus as Christ desired the passing away of the cup of his death Other an wers might be made to this Objection but I hasten to make some Application of the Point Use By this we may discover the great want of true Love that is amongst us both to God and man To God we beare little for wherein do we abridge our selves of our own ease profit pleasure liberty in the least that we may shall I say in the least way though in the greatest kind advance his glory worship and service He gave his Son for us we will not part with a lust for him Christ pleased not himself to please us we displease him to please our selves All seek their own saith the Apostle but not the things of Jesus Christ Phil. 2.21 This sinfull self Love and self-seeking is the bane of true Religion Self-loving and self seeking Ministers have been the bane of the Church And self-loving and self-seeking Hearers have frustrated Gods Ordinances And what greater let Ezek. 33.31 hath been to a hoped-for Reformation then sinfull Self-Love love of ease love of gaine love of credit with men have devoured up the true Love of God Great cause we have to feare saith one to whose judgment any rationall man must subscribe that when the glory of our English Church is dead as the Symptomes of death are on her that it will be written on her Tomb Self-Love hath laid her here As there is little Love to be found in the world towards God and his Son Christ So if the Doctrine delivered be a truth and a truth it is there is little true Christian Love to be found towards Men Sinfull self-love hath almost driven it out of the world much Love there is in shew little in truth loving tongues men have Jam. 2.15 16. Adrian Jun. Emb. as St. Iames shews but no loving hands nor loving hearts It is said of the Weasell that it conceives at the eare and brings forth at the mouth Such is the Love of our times it is often hearing but it brings forth only at the mouth by talking In this is Love John 2. Epist v. 6. saith St. Iohn not that we talk of Gods Commandements but that we walk after his commandements It is a great walker but no great talker You may trace her by her steps 1 Cor. 13 4-9 1 Cor. 13 4.-9 there are sixteen in all eight of the right foot in the Affirmative It suffers long it is kind it rejoyceth in the truth It beareth all things beleeveth all things hopeth all things endureth all things and it never faileth And there are eight of the left foot in the Negative It envieth not vaunteth not it self it is not puffed up it behaveth not it self unseemly seeketh not her own is not easily provoked It thinketh no evill rejoyceth not in iniquity These are true Christian Love's paces and where you find them you may say here Love hath been I cannot stand to dilate on each of these but if you search Town Citty or Country you shall hardly find the print of Love's feet The Heathen were wont to say of the men of the Primitive Church Ecce ut invicem se diligunt Behold how they Love one another they knew that Love was amongst them by those steps of Love which they discovered But it may be said of us in these dayes saith one Ecce ut invicem se oderunt Zanch. Behold how they hate one another envie one another oppresse one another slaunder one another
we compose our selves unto in a more solemne manner And it is either Publique or Private Publique is that which is made in a publique place and in the Congregation Isay 56.7 Neh. 8.6 Joel 2.16 17. There must be a publique place and a publique meeting to make publique Prayer Isay 56.7 Neh. 8.6 Joel 2.16 17. And a Publique Time is most sutable for publique Prayer So there were times limited under the new Testament for this duty The third houre the sixth and the ninth were their ordinary houres which are our nine twelve and three in the afternoon Acts. 2.15 and 3.1 10.9 Acts. 2.15 Acts. 3.1 Acts. 10.9 Private Prayer is that which is more privately made in some private place or house and that either by some few together as the Master with his houshould or Family Acts 10.30 Math. 6.6 Acts. 10.9 Acts. 10.30 or more Secret by one alone as Math. 6.6 Acts. 10.9 Concerning Domesticall Prayer it must be daily performed as may be gathered from that before delivered by our blessed Saviour in this Chapter Luk. 11 3. And morning Luke 11.3 and evening are the most seasonable and fitting times of every day for the performance of that religious Duty Exod. 29.38 and 30.7 8. Numb 18.4 For that morning and evening God did appoint of old for his service and required morning and evening sacrifice And we have the example of Gods Saints to warrant it Psal 5.3 Psal 5.3 Psal 141. 2. Psal 92.2 There David was at his morning Prayer and Psal 141.2 there he was at evening Prayer And Psal 92.2 both are joyned In the morning it is seasonable to call upon God for that our Spirits are then most fresh and apt to any undertaking as is implyed Job 11.17 Pro. 3.9 Exod. 34.19 Job 11.17 and for that God expects the first Fruits Pro. 3.9 Exod. 34.19 the first that opened the matrix was to be the Lord's So should the first glance of the eye so soon as it is opened be lifted up to Heaven c. And in the Evening it is seasonable to call upon God for that men are then usually freest from distractions occasioned by their worldly businesse and employments Provided that evening Prayer be not too late deferred so that the Famiâ—y become sleepie and sluggish in the performance of that Duty which is a great fault in many who yet make some Conscience of the performance of it Death Mr. Thomas Fuller his med on all kinds of Prayers med 9. saith a very abâ—e Divine is compared to sleepe well then may our Night Prayers be reâ—embled to the making of our Will As we are carefull not to â—ye intestate so should we be carefull not to deferr the making of our Wills till we are not compos mentis till the Lethargie of drowsiness ceaze up us but being in perfect memory bequeath our souls to God But however sleepe Fel ham Resolves Cent. 2. Resol 67. be the Image and shadow of death saith another yet a man at rest in his Chamber is like a sheep impenn'd in the fold subject only to the unavoidable and more immediate hand of God whereas in the day when he roves abroad in open and wide pastures he is then exposed to more unthought-of accidents that contingently and casually occur in the way so that albeit Prayer morning and evening should be the godly mans Keyes to unlock Clavis diei sera noctis and open for him the blessings to be enjoyed in the day time and to lock and shut up the discomforts and dangers of the night season so that the Sun shall not smite by day Psal 91. Mr. Tho. Paget his demonst â—f familie duâ—ies Propos 22. nor the Moone by nâ—ght as speaks a third neither of which may be omitted yet it is held to be more needfull in the morning for the Reasons before rendered then when our bodyes do take their repose As for secret Prayer performed by one alone in the Closet or any other secret place no matter where so we be free from distractions in which respect the night is very seasonable then the soul may draw neere to God in a more familiar manner for that darknesse shutting the outward senses and no noyse annoying them the inward are more free and fitted for meditation Hereto tends that of Chrysostome Alwayes saith he endeavour to pray both in the day time â—mys in Gen. Hom. 30. an in the night and rather in the Night for that no body then is troublesome unto us Then have we a great tranquillity of our thoughts when our businesses are not troublesome when there is none that can hinder us from having free accesse to God when our mind knitting it self together is able dilligently to make reference of all to the Physitian of our souls In this respect David wills us to commune with our hearts upon our beds Psal 4.4 and be still Psal 4.4 No way countenancing thereby that lazie practise of many who deferr this Night Prayer till they are a-bed and then fall asleep before they have halfe done and say they know not what for we must mind well what we do and with a modest quietnesse of mind call our wayes to an aâ—count And entertaine our waking if at Midnight with Godly thoughts and meditations Besides this solemne Prayer both publique and private there is sudden and occasionall Prayer when upon some sudden and unexpected accidents Neh. 2.4 Ruth 2.4.20 Judg. 6.12 the heart is instantly lifted up to God as Nehem. 2.4 Ruth 2.4.20 Judg. 6.12 such Prayers are called Ejaculations of the heart and argue an holy familiarity with God manifest an heavenly mind These come not under Rule bind not men to any bodily observance take not up any roome in the soul are to be used as salt with every bit of meat we eate They hinder us not from following any work of our calling and are saith one as little Pinnces Fuller med which may freely and safely come to the shoare when greater Ships cannot come neere for the sands when we are Time-bound Place-bound or Person bound so that we cannot compose our selves to make a large solemne Prayer this is the right instant for these short ejaculations yet these kind of Prayers must be so used as that set and solemne Prayers may not be neglected Quest 2 What shall we think of Popish Night-Vigils seeing Midnight-Prayers are commendable and at some times seasonable Surely this that they are superstitious Resp Vid. Rhem. Annot in Acts 10. Sect. 6. Bellar. de bon oper lib. 1. c. 21. and not worthy of the time that is spent in Confutation Three Vigils they make one at the beginning of the Night another at Midnight the last at the closing up of the Night and appearing of the day But they faile for first they place Religion in observing of these houres and seasons a Religious observation of one houre more then another is to be
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
the Trinity but that he should not believe the Trinity so may we say concerning that mystery as grounded upon this Text. But withall he tells us that we must not proceed alike in disputation with Adversaries that deny the Truth and in teaching and exhorting a Religious Auditory that do already believe the Truth There are places of Scripture for direct proofs and there are places to exercise our meditations and devotions in things for which we need not any new proofe When we dispute against the enemies of the Church sollid and firm arguments must be brought otherwise they laugh at us Alia ratio disputandi contra adversarios c. and are rather confirmed in then reclaimed from their errors but in dealing with those who are Friends unto the Truth we are content to use similitudinary and comparative Reasons to exercise devotion as in military exercise we content our selves with a foyle and make not use of a sharp sword He instanceth in St. Paul who after he had proved the Doctrine of Faith Dialectically and Logically to confute Adversaries Gal. 4. and used a sharp sword to that purpose he addeth an Allegory as a foyle to make that which was true in it self more evident and more acceptable Nobis autem jucunda sunt Trinitatis vestigia in creaturis ibid. And indeed it is a lovely and religious thing saith a great Scholler and learned writer of our times agreeing therein with Luther to find out vestigia Trinitatis impressions of the Trinity in as many things as we can It is the confession of a Trinity which distinguisheth us from Turks and Jewes and therefore the beames of it would be discerned in as many things as we may for the refreshing and cherishing of that Faith we professe in it And the knowledge and Faith we have of it would be awakened and quickened by all good meanes that are afforded us either from the Scripture or from the Creatures and so that beame of the Trinity which this Text affords us may be made use of and higher I dare not carry it upon this ground Qui autem sunt isti tres panes nisi mysterii caelestis alimentum Aug. de verb. Dom. Scr. 29. And yet although that great mystery of the Trinity cannot safely be concluded from the three Loaves mentioned in my Text other heavenly mysteries happily may as the nourishment of our souls by the graces of Gods Spirit which our Saviour seemes to intimate verse 13. Others more particularly understand thereby the bread fish and egg afterwards mentioned by our Saviour Others Faith Hope and Charity Some understand thereby Grace working co-working consummating but herein we may be over-curious It is probable that by these three Loavs may be shadowed out the three sorts of Bread that the Scripture mentions Doctrinall Ioh. 6.26 Sacramentall 1 Cor. 11.28 and Eternall Iohn 6.48.50 However we may inferr from hence that Doct. The souls nourishment is to be sought after Read Isay 55.1 2. Iohn 6.27 1 Pet. 2.2 This the Apostle prayes for so often in the behalfe of others Isay 55.1 2. John 6.27 1 Pet. 2.2 1 Tim. 1 2. Grace Mercy and Peace And this food say some of the Ancients Christ directeth us to pray for in that petition Math. 6.11 taking bread there Math. 6.11 in a spirituall and mysticall sense for that bread of life which is the word of God wherewith Christ ' s flock must be fed John 6.26 27. John 6.26 27. or Christ himself who is that Bread which came down from Heaven as he tells the Jewes verse 33.35.48 Iohn 6.33.35.48 which bread we eate in the Sacrament by a true and living Faith These sorts of bread may be included albeit not principally intended Reas The soul hath its decayes as well as the Body and is subject to hunger and thirst as well as the body and stands in as much need of daily repaire as the body doth and her leannesse and faintings wants and pinings which she is subject unto are no lesse dangerous then those of the body Therefore it is necessary to have a speciall regard of the souls nourishment as well as of the Bodye's Obj. But the Soul is Spirituall what then can bread do for the nourishment of that Resp In all kind of nourishment there must be an Assimilation Bodyes feed not on spirituall things nor Spirits on Corporall but bodyes are susteyned by things bodily and spirits by things spirituall now that Bread that must be craved for the soul is Bread from Heaven spirituall food Christ is Bread John 6.35 Iohn 6.35 he is the souls nourishment the graces of his spirit are Bread Isay 55.2 The Ordinances of God are Bread Isay 55.2 Pro. 9.5 Job 23.12 Pro. 13.10 Come eate of the Bread and drink of the Wine that I have mixed Pro. 9.5 so Iob. 23.12 Psal 19.10 This the Godly have found their food and sweeter then any earthly food could be Use 1 The great neglect of seeking after these Loaves for the soul's nourishment is to be lamented we are sensible of the want of the body but senslesse of the soul's wants The Bread of Life the food of our souls is to many of us 2 Sam. 19.35 as Barzillai his bodily food was to him it hath no taste nor relish Hath thy Servant any tast in that he eateth said he to David So it may be said of Gods Ordinances we relish them not Nay some will not eate they will not taste at all but famish their souls willfully to death Had the souls of divers of us present but a grate to look through and did we behold them with a spirituall eye would not their hollow eyes swarthy skin lank entralls dry bones astonish us would not that lamentable cry which the soul makes for bread like a Prisoner out of a grate Bread for Christ his sake Bread move you to have compassion on it Not one bit of bread dost thou put into the mouth of this thy soul from one Sabbath to another and when thou givest it any one meale thou think'st enough for it and that is but a grudg'd one too so much you give it and no more than may help it to a lingring death Though thou beest not sensible of other wants yet pitty the starved condition of thine own poore soul Use 2 Oh that men would do so and be more sensible of their spirituall wants 2 King 7.3 Why sit we here said the Lepers that sate in the gate of Samaria untill we dye i.e. be starved for want of food so say I in this case why sit you still and suffer your souls to perish Time was when we had sharp Appetites after Gods ordinances we would ride we would run no let should hinâ—er us from Gods house if God did not let us and then as those we read of 1 Sam. 14.32 1 Sam. 14.32 we would fly upon the spoyle and not stand upon ceremonies no matter for a
convenient seat the ground should serve for a need we valued not curious cookery so the food were good and wholsome But in these dayes we may say as the Apostle to the Corinthians 1 Cor. 4.8 now ye are full now ye are rich c 1 Cor. 4.8 all was but an Ironicall reprehension of them for that high conceit which they had of their own parts as if they had no need of the Apostles help Such a conceite have many of us of our selves You know as much as the Minister can teach you and need not to be taught your dutyes and are you not then full And for Faith and Repentance that is not to be learned now ye have enough of it and are you not then Rich You can find no leysure to frequent Gods Markets and apply your selves to the meanes for supplying your wants you have as good Sermons at home and can profit as much by a Cobler as at Church by a Minister do you not then as Kings reigne without us I would to God saith the Apostle that you did reigne that we might reigne with you But woe be to you that are full saith our Saviour for you shall hunger Luke 6.25 Luke 6.25 It is an unhappy thing to be full and fat and find no spitituall appetite after Grace in the use of the meanes I would that words might prevaile or that I had such words to use as might prevaile with you to seek after this spirituall food To sharpen your Appetites I shall desire you to consider First what our Saviour speaks of this food It will endure for ever Iohn 6.27 other food lasts not John 6.27 the tast of yesterdayes bread is gone but this lasts twenty yeares after a man may find the taste of a good Sermon Philoxonus the glutton wished that he had a Neck as long as a Crane's so that he might be long in tasting the sweetnesse of his meate It doth so here the sweetnesse continues and the strength of it for ever Secondly this Bread satisfies Isay 55.2 Isay 55.2 other Bread doth not outward things cannot content the soul they are but those husks that the Prodigall fed on can you satisfie a man with painted cheare or a Child with a painted bib it must be substantiall food that gives the soul content None but Christ none but Christ said that Martyr Lambert Thirdly it is the most pleasant and delicious bread of any It is Manna and hath the taste of every good thing as was said that Manna had This bread is health to the sick strength to the weak comfort to the distressed liberty to the captive No food like this To these Considerations add Practise First Purge away the fowlnesse of your Stomach 1 Pet. 2.2 as we are required 1 Pet. 2.2 lay aside envy guile mallice c and then we shall desire that deceitlesse milk of the word An Infant you know flyes to the breast withall his strength nothing will content but that so would it be here were our hearts purged from these vices as they ought to be Secondly work hard follow the Plough the smell of the earth procures an appetite Plow up your fallow grounds daily Jer. 4.3 Hos 10.12 Ier. 4.3 Hos 10.12 And then your stomacks will come to you Thirdly use Exercise As walking especially with God Psal 116.9 26.11 101.2 Psal 18.29 Psal 119.32 1 Cor. 9.32 Cant. 2.15 Psal 116.9 26.11 Psal 101.2 Leaping Cant. 2. 8. David leaped over a wall Psal 18.29 so do you over temptations and the wall of security Running David used that recreation likewise Psal 119.32 so 1 Cor. 9.32 Hunting Cant. 2.15 Magistrates Minsters and others to assist let these be your Exercises Fourthly sharp sauce In hot Countryes they used to steep their bread in Vinegar Ruth 2.14 to help Appetite as Ruth 2.14 so think on thy mispent time the fearfull account thou must make suffer afflictions patiently Heb. 12.3 4 5. and beare them profitably Heb. 12.3 4 5. Use these meanes and I doubt not but you will have a better stomack to the food of your souls then formerly To conclude when Christ raised up Jairus his daughter he commanded that they should give her meat Luke 8.55 so when God rayseth up the soul of any from death to life it is his will that they should give it Bread of Instruction comfort and resort to the Word the Saments And if then thy soul be partaker of this happinesse to be quickened and raysed up take some pitty on it feed that soul which thou hast so long starved cloath that soul which thou hast stripped and left naked warme and thaw that soul which hitherto hath been almost frozen to death with a cold devotion and when thou providest bread for thy Family when for Children call for it when for Servants ask for it forget not that Child that Servant that principall part of thy selfe which is thy soul If thou starvest it for want of Bread thou wilt be indited and arraigned one day for a Murtherer and for a Soul-Murtherer yea thy own Soul-Murtherer in denying it that bread which God hath allowed for the Life and subsistance of it Yet there is somwhat else which our Saviour seemes to intimate unto us hence saith Chemnitius viz. that Doct. The desires of a Christian ought to be kept within their limits and not suffered to exceed the bounds of moderation Three Loaves were sufficient and he desires no more Thus Iacob confined his desires to bread to eate rayment to put on If God saith he will be with me in this way that I goe and will give me bread to eate and rayment to put on so that I come againe to my Fathers house in peace then shall the Lord be my God c Gen. 28.20 21 22. Gen. 28.20 21 22. He doth not say if God will give me riches or great revenewes but food and rayment And St. Paul having learned the same lesson calls upon us to take it forth 1 Tim. 6.8 1 Tim. 6.8 verse 3 Thus Agur in that excellent prayer of his Pro. 30.7 8. Pro. 30.7 8. Two things have I required of thee he commenceth not a multiplicity of suites he beggeth not a monopoly of favours Duo rogavi two things have I required that is these two which are of speciall concernment and most expedient for me and best sorting and suiting with my necessities So our blessed Saviour in that blessed and absolute plat-forme of prayer Luke 11.2 which he before my Text had prescribed to his disciples limits all our desires for things earthly and heavenly within the bounds and limits of six distinct petitions the three first concerne God the other three Man and that either in his life naturall or spirituall In desiring things temporall we are limited to daily bread Bread for quality not bisket no gorgious apparrell stately houses great livings c. And for quantity it must be
daily so much as is sufficient for the day not for a week month nor year it must be ordinary and convenient maintenance For spirituall blessings there are larger bounds Two petitions for one and both larger then the other yet they have also their limits they are not boundlesse No further do we desire God to forgive us then we forgive others nor can we expect to be delivered from evill further then we avoid Temptations that lead thereunto Reas For as the desires of the soul are very profitable and comfortable to it if rightly regulated so are they very dangerous and pernitious if they be not limited For like wilde horses they will draw the Charriot of the soul out of the way and being out of the way having the reines given them they run no man knowes whither and endager the overthrow of all It is true that Seneca speaks Naturall desires are finite Senec. epist 16.39 de benef l. 2. c. 27. and content with a little but when corrupted they know no limits till grace order them All naturall thirst is quenched with a draught or two but that which is unnaturall and aguish is not satisfyed with a whole vessell of drink And needs must that be a corrupt desire which proceeds not from our want but from our vice Use 1 The covetous and insatiable desires in men are to be reproved The Horse leach saith Agur hath two daughters which still cryout Give give and never have enough Pro. 30.15 The Horse-Leach of the soul is the greedy desire of man her two daughters are Covetousnesse Dr. Jermin in loc and Prodigality saith a learned and judicious Expesitor upon the place these two sisters be of a contrary disposition yet they both cry out give give the one to hoard up the other to spend wastfully they cry give they set out the throat and are earnest in their wayes and insatiable in their desires And there are four other things that the same wiseman mentions in the same Chapter which cry nunquam satis they never have enough Pro. 30.16 The Grave the barren Womb the Earth that is not filled with water and the Fire that burnes all combustible matter The two forementioned vices of Covetousnesse and Prod gality are meant by the Grave and the Earth And Lust and Ambition are to be understood by the barren Womb and by Fire Enough is a language that none of these can speak many such Graves and barren Wombs there are much of such Earth and Fire in all places men who are infinitely addicted to worldlinesse and wickednesse 2 King 9.20 driving Iehu's pace as if they were madd But their desires after goodnesse is the pace of a snayle Sanctifyed affections are too feeble in us drawing after them the clogg of the flesh which lusts the contrary way We would all be Gods Gen. 43.34 Benjamins in respect of things of this Life and have our messes double to our Neighbours and our change of rayment exceed our bretherens we think we are not well dealt withall unlesse it be so nor can we be content to dwell with vertue in a meane estate If God will give me food and rayment said Iacob then God shall be my God If God will give me so much riches wealth or promote me to such a high place or office fill full my cup so that it doth run over spread my table in the sight of mine enemies why what then speak out what then thou worldling why then my gold shall be my God my belly my God my meate and drinke offering should be my morning and evening sacrifice But know that Hell doth enlarge it self for those whose desires are enlarged as Hell it self that they may spend upon their lusts Use 2 I would I could teach you the art of limitting your desires that they may keep within compasse But it is God that must teach us that effectually we may prescribe the Rules but it is God that must give the blessing give me leave then to do the one and leave we the successe to him There are two bounds which the Holy Ghost hath made to hem and keep in the unruly desires of men which are as it were the pale or Parke to keep these unruly Bucks within their compasse They concerne God or our selves In respect of God the Rule of Limitation is his blessed will Math. 26.39 Christ desired no otherwise Math. 26.39 that the cup should passe from him but as it might stand with Gods good will and pleasure Nor is it that part of Gods will which we call secret that must be the Rule but that part of his will which is Revealed to us A man may desire that which stands with the secret will of God and yet highly offend and on the other side he may desire that which is against Gods secret will and yet not offend him in so doing St. Austin instanceth in a Childs praying for his sick Parent the Father lyes upon the bed of sicknesse August Euchir c. 101. it is Gods will that the Father should dye of that Sicknesse but that is secret to the Child should the Child pray that his Father should live and recover God is well pleased with the filiall affection of the Child should he pray that he might not recover that Sicknesse God would be highly offended with that Child for want of Duty submission we owe to the will of Gods purpose and Counsell and conformity to the will of his Command and precept Nothing is to be desired of us that stands not with the revealed will of God unto us Sit oratio quae pro temporalibus est circa solas necessitates restricta Bern. The Rule of limitation in respect of us is our Necessities And our Necessities are to be considered according to our twofold condition or estate Corporall or Spirituall either of soul or body In both which respects things may be said to be necessary Absolutely or Respectively Absolutely necessity is that without which the Life either of soul or body cannot be susteyned Respective necessity is that without which neither the one nor the other can be comfortably mainteyned The former respects our Being the latter our comfortable and Well-being Now let us shew how to apply these Rules for the limiting of our desires both in things Corporall and Spirituall First for worldly things No more are to be desired by us of them then God hath required us to seek and promised to give Things necessary which concernes our Persons and tends to the preservation of Nature and maintenance of our Bodyes in health strength and chearfullnesse or which concernes our Places and conditions without which our civil conditions cannot be comfortably mainteyned neither in respect of our selves nor others depending on us may be desired and prayed for but not things superfluous for then they goe beyond the bounds that God hath set them 1 Tim. 6.8 1 Tim. 6.8 And exceed the measure of those
lose his strength Isay 17.3 and Damascus the prime City of Syria should lose his Kingdome and that the Enemy should deale with Israel and Syria who had joyned together as one against Juda as the Harvest man doth with the stalks of Corne within the compasse of his sickle verse 4 5 6. cut them off together verse 4 5. And yet as in a Harvest-field after the carefullest Reaper there will be some gleanings left some grapes after the gathering in of the Vintage remaine hid under the leaves some Olives left upon the out boughes after the tree is most shaken so shall it be saith God with Israel some few shall be reserved after the common destruction verse 6. And the fruit of this Affliction shall be that the remaining Israelites shall look up to their Maker verse 7. They shall flye to him call upon his name devote themselves to his worship and service however before they were rebellious Isay 26.16 So Isay 26.16 Lord in trouble they have visited thee and thou hast heard of them they have sought thee c. This fruit of Affliction is so generall that the Prophet speaks as if it wrought thus in all men And thus did the backsliding Jewes Jer. 2.27 Hos 5.15 6.1 Psal 78.34.107.28 Judg. 6.6.2 Chron. 33. ii as God himself testifieth of them Jer. 2.27 So Hos 5. ult and 6.1 Psal 78.34 107.28 In the time of their trouble they cryed unto the Lord. We find they did so Judg. 6.6 Bind Manasses with chaines load him with irons bow down his neck and back with bonds and then he will know himself and confesse that the Lord he is God 2 Chron. 33.11 Pull the King of Babylon from his Throne lay his honour and insolency in the dust banish him the company of men turne him to eate grasse with the Oxe of the field and he will learn at length to praise the God of Heaven Dan. 4.33 34. Let the Prodigall be brought into extreamity Dan. 4.33.34 stripped out of his gay cloaths cloathed with raggs have an empty purse and an empty belly then he will think of his Fathers house and return home as we have shewed you more largely on that Parable Luke 15.11 Luke 15.11 So the Syrophoenician being afflicted in her Daughter vexed with an uncleane Spirit runs to Christ Mark 7.25 Mark 7.25 Much more might be said of it but I hasten to the Use after we have removed a scruple which is this Obj. Many are driven off further from God 2 Chro. 28.23 33.23 Jer. 2.20 5.3 Isay 1.5 Resp and not brought nearer to him by their Afflictions as we read 2 Chron. 28.22 33.23 Jer. 2.20 5.3 Isay 1.5 And this daily experience teacheth For Answer It is true Afflictions in their own nature do not this but as they are sanctifyed The effect of Gods stroakes is like to that of his word and other Ordinances if grace be given with them they are very profitable through his blessing if they be sent without a blessing they are a savour of Death and not of Life Now to the wicked they are not sanctifyed they are part of the Curse and forerunners of future destruction they reteyne their Nature still and so long no wonder if they profit not Secondly Albeit they drive not men to God so as to be truly humbled yet they enforce the worst to some outward kind of humiliation for the present as they did Caine Pharaoh Saul Ahab and others albeit they returned to their former course and like iron out of the fire to their former hardnesse Indeed the wicked are worst in long sorrowes and best in sudden as the godly are worst in sudden but best in long Afflictions and continued calamities Use 1 As for those that are not brought neerer to God nor to amend their lives by those Afflictions which they lye under or have been under let them know that their case is sad for that usually is the last remedy if that prevaile not God gives such up as a desperate cure as appeares Isay 1.5 9.13 Now Isay 1.5 9.13 is it not thus with many of us I spare to speak of the Land in generall I come nearer home to our own particular how have those Afflictions which you have undergone wrought on you Balaam's Asse could speak when it perceived the Angell to stand in the way in a narrow passage with a drawne sword And are not many of us more brutish then that beast we speak of We all are under some affliction or other yet we confesse not pray not but murmur and repine curse sweare blaspheme and work all manner of wickednesse trespassing more and more against the Lord Luke 23. sinning with a higher hand then ever With Simon of Cyrene we have borne the Crosse it hath lyen heavy upon our shoulders but we have not been crucified in respect of our Lusts upon the Crosse We grin under the burthen as Antick Pictures seeme to do under the weight of the house side whereunto they are fastened Nay not only grin like Anticks but we wax more violent in sin like Mastives we become more feirce for being tyed up or like unto Bulls more mad with bayting Isay 8.21 Revel 16.9.11.29 as we read Isay 8.21 Revel 16.9.11.29 Wofully sad is the condition of such we leave them to Gods mercy and come to a second Use Use 2 If Afflictions be a meanes to drive us to God be we exhorted to beare them patiently The best are apt to discover much weaknesse under their wants and sufferings and discover much want of Faith Patience Humility not weighing well the Profit and Necessity of them For the profit of them heare what the Church saith Lament 3.27 It is good for a man that he beare the yoake in his youth Lament 3.27 Psal 119.71 And what David speakes from his own Experience Psal 119.71 Many wayes they are profitable First they are Pillulae lucis Pills made purposely to cleare the eye sight not so much of the body as the minde and conscience they are the eye-bright of the soul Vexatio dat Intellectum the Rod and Reproose give wisdome Pro. 29.15 Pro. 29.25 David had many Teachers yet this taught him best It was said that Mr. Ascham was a good Schoolmaster to Queene Elizabeth but affliction was a better Luther saith of himself that he never understood some of Davids Psalmes till he was in affliction Pauls blindnesse took away his blindnesse and made him see more in the way of Life then all his learning got at the feet of Gamaliel could do The Christ-Crosse as some used to terme it placed before the Alphabet is no Letter yet all the letters in the Alphabet do not teach so many good Lessons as the Crosse doth Secondly They open the Eare as well as the Eye and cause us to listen and attend to those things which before we would not lend an Eare
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
you the woman Math. 26.10 Math. 26.10 And for Drunkards Swearers Sabbath-breakers and other prophane Livers who are the grand Troublers of our Church and State we may in some Case wish with the Apostle Gal. 5.12 Gal. 5.12 I would they were cut off that trouble you But no more of this Mystically you have heard before how God may delay his now from this frowning Answer given by this Friend within to his Friend without we may further learne that God doth not only delay to Answer the prayers of his Children for a time Myst Doct. but he may sometimes seemingly frowne upon them and be angry with them when they pray unto him and count them troublesome he may enterteyne their prayers with a seeming dislike and distaste as if he had no pleasure in them and seemingly shake them off in anger This the Church complaines of Read at large Lament 3. verse 1-19 So Psal 80.4 c. So Job Lament 3 1-19 Psal 80.4 Job 13 24. 19.11 Psal 88.3.14 John 4.43 chap. 13.24 19.11 the like doth David Psal 88.3.14 Such was his dealing with the Ruler who became a suitour to him for his Son that was sick Christ enterteynes him with a check and reproose for his infidelity and the infidelity of his nation John 4.43 And such was his carriage towards the woman of Canaan who came to him in the behalfe of her little daughter Math. 15.24 25. Math. 15.24 25 26. Look how cunningly Joseph acted the part of an Enemy with his brethren when they came into Aegypt to buy Corne so dealeth God many times with his It is said that Joseph knew them well enough when he saw them but he seemed strange unto them and spake roughly challenging them for spyes and such as came to see the nakednesse of the Land Gen. 42.7 8 9. Gen. 42.7 8 9. So God knoweth his well enough yet seemeth strange and chargeth them many times with grievous crimes when they come unto him whereof they are innocent yet not seriously but tentatively for tryall sake and writeth bitter things against them whereto they make a modest and humble answer as Josephs Bretheren did to him Nay my Lord we are all one mans Sons we are true men thy Servants are no spyes but to buy food thy Servants are come verse 10 11. verse 10.11 Lord we are not such as dissemble and play the Hypocrites with thee we come unto thee in the name of thy Son we are thy Children and come to thy Ordinances for bread c. Joseph layes it hard unto them still and puts them to the tryall of their truth verse 12.14 verse 12.14 And by that wile he gets out of them that which he much longed to heare namely of his Fathers and Brother Benjamins health and wellfare and makes way to have his Brother Benjamin brought into his presence whom he longed to see God presseth hard upon the conscience that he may get out of us what he longeth to heare and loveth to see in us an honest heart Joseph puts his Bretheren altogether in ward three dayes and then delivers all but Simeon whom he keeps in durance that he might bring Benjamin his Brother to him verse 17.21 verse 17.21 Thus dealeth God with us he bringeth us into great straits and as his countenance is severe so his hand is oftentimes heavy on those whom he best loves thereby to bring us to Repentance for our sins Hos 5.15 he shuts us up for a time Hos 5.15 6.2 that we may have opportunity to reflect home and repent and then after two dayes he will revive us and then the third day he will raise us up and we shall live in his sight by chastening of our Bodyes he saves our souls and brings our Benjamin to him our hearts in his worship and service Josephs Bretheren call to mind their cruelty and unkindnesse towards Joseph and upbraid one another for it not thinking that Joseph understood them Gen. 47.21.25 but he understood them well enough and turnes about and weeps yet conceales all and bindes Simeon verse 21-25 Conscience though it may be a while still and seemingly asleep yet affliction will awake it and bring us to an acknowledgment of those sins long before committed and forgotten and then it falls to accusing which God is not ignorant of he heares us and is affected with us but conceales his affection till due time verse 24 Simeon is taken and bound before their eyes verse 24. He shall be left in pawne in fetters the rest shall return with Corne Simeon was bold and fierce as appeares by his cruelty to the Sichemites and seemes to be the chiefe cause of Josephs trouble he is therefore singled out So in that wherein we have offended God will correct and chastife us and as we mete to others it shall be measured to us Mark 4.24 Josephs Bretheren come down a second time to Aegypt to buy Corn Gen. 43.15 they bring Benjamin their Brother with much ado for their Father would not part with him till necessity compell'd they are kindly enterteyned by Joseph who no sooner sees Benjamin but he requires the Ruler of his house to kill and slay for these men saith he shall dine with me Gen. 43.16 verse 16. He feasts them whom former he threatened When we come to God againe if God sees Benjamin with us an honest heart brought into his presence he will make a feast for us beyond expectation This extraordinary favour made Josephs Brethren to feare the more and to cleare themselves to Josephs Steward verse 18 19 verse 18 19 20. 20. A guilty Conscience made them fearfull and suspicious thus we are apt to misconstrue Gods actions his works of grace through our sin and ignorance occasioneth us to feare where no feare is as Judg. 13.22 Math. 14.25 26 27. verse 25 Now Josephs Brethren make ready the present which they had brought for Joseph and present it verse 25. So do the Godly though it be but a little of every good thing a little Faith a little Repentance this God accepts and takes well at our hands though there be but a little of it be it of the best verse 30 Joseph makes haste verse 30. yet he hides his affection till he had brought them to a more sound and serious sight of their sins And therefore after all this their kind enterteynment and mirth when they thought all danger over he beats upon their guilty Consciences by another tryall no whit inferior to the former Hue and Cry is sent after for a stollen cup They are accused of flat fellony they plead their Innocency search is made and the Cup is found in Benjamins sack Gen. 44.6.12 All this was to sift his Bretheren Gen. 44.4 5. and to try their affection to Benjamin verse 12 whether they would stand by him in this his trouble or desert him Thus dealeth God when he seemeth to be
hath been shewed That which this denying Friend seemes to beat most upon is the Now. The Dore is now shut as if he should have said Had you come sooner before I had shut in the Dore I would have satisfied your desire but the Dore being barr'd and I in bed it is a trouble to me to rise therefore spare me for this time That I commend to your Observation from hence is this Doct. Good Dutyes are many times omitted under a pretence of an unfitting season for the doing of them The unseasonablenesse of the action is made a great put-off and plea for the Omission of it albeit in it self warrantable Thus when the Priest was about to ask counsell of God in the behalf of Saul and all Israel A course that God had commanded to be taken in all their weighty and serious affaires as appeares Numb 27.21 Saul perceiving his enemyes to be nearer then he was aware of wills the Priest to withdraw his hand Numb 27.21 that is to forbeare consulting with God for want of leysure 1 Sam. 14.19 1 Sam. 14.19 The Ephod must give way to Armes It was no fit time in his opinion to fall to prayer and offering up of sacrifice but to betake them to their weapons they would aske counsell of God another time when they had more leysure Much unlike was he herein to Samuell who when the Philistims came upon them being assembled before the Lord at Mizpeh would not give over till he had offered a burnt Sacrifice unto God 1 Sam. 7.5 1 Sam. 7.5 And herein Saul discovered his hypocrisie and prophanenesse Thus the Jewes objected against the Time for building of the materiall Temple Hag. 1 2. that it ought to be re-edifyed Hag. 1 2. they confessed and professed likewise to go about the worke but they saw that their envious Neighbours would oppose them in that work and therefore they forboare pretending it was not yet seasonable to undertake it and in so doing they deserved as they had a sharp reproofe Another Instance we have Acts 24 25. Acts 24 25. When St. Paul was preaching to Foelix and to his Wife Drusilla and reasoning of Righteousnesse Temperance and Judgement to come Foelix not much affecting that discourse wills him to make an end for that time pretending want of leysure to heare him our but when he had a more convenient time he would send for him other Instances might be produced of the like kind Quest But may not a good Duty be done unseasonably and marr'd for want of right timing of it Resp It may be so For as there is a season for fish or flesh out of which they are not good so may we say of some Dutyes But here let us distinguish of actions which are either bad or good As for Actions sinfull they are at no time seasonable And therfore it is wel observ'd by some Expositors that Solomon distributing and laying out a portion of time for every action under the Sun Eccles 3 1.-9 Acts 8.21 Eccles 3 1.-9 allowes no time at all to sin As the Apostle saith to Simon Magus Non est tibi pars neque sors so may we say of it it hath neither part nor lot in that partition neither God nor Nature hath bequeathed any Legacy of time to it Sin should have no existence at all and therefore no time no estate therefore no Terme albeit it so falls out that it usurpeth so goeth away if not with all yet with the greatest part of our Time Good Actions they must likewise be distinguished of some are great and weighty as Christ speaks of the weighty matters of the Law which are to be concurrent in the practise of all men with every moment of their lives such is that great work of glorifying of God working out our salvation keeping a good Conscience waiting for our Lord and Master's comming c These dutyes are to be concurrent with all our Time and every moment of it which seemes to be the Reason why Solomon doth no more mention a Time for doing these things in the fore-quoted Text than he doth for sin He doth not say there is a time to do ill nor doth he say there is a time to do well for that in all those particulars he there reckons up God is to be glorified in the doing of them and the wellfare of the immortall soul therein to be sought These dutyes are to have a share in every part of time nothing but hath a season but the working out of our salvation hath every season at least should have albeit indeed it hath the least of all Now the dutyes of this kind can never be unseasonably performed Trust in the Lord at all times saith the Prophet David Psal 62.8 Psal 62.8 Blessed are they that keep judgment and do Righteousnesse at all times Psal 106.3 Psal 109.20 Psal 106.3 My soul breaketh for the longing that it hath unto thy judgments at all times Psal 119.20 c. There are other dutyes both Naturall and Spirituall that have an appointed time and season for the doing of them they have both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only determinatum tempus time allotted to them as all things under Heaven have for as God hath joyned Time and Duty together unseparably so that there is no Time but hath an appointed Duty for it none can say of any time At this time I have nothing to do so there is no duty but hath time alloted and appointed for the doing of it And it hath likewise opportunum tempus an opportune Time a peculiar season in which it is to be done insomuch that that time which is peculiar and naturall for one thing may be prejudiciall and hurtfull to another Solomon instanceth in divers actions both naturall and voluntary Eccles 3.1 2 3. Eccles 3.1 2 3 verse 11. Isay 50.4 Psal 1.3 Now every thing is beautifull saith the wise man in his time verse 11. The grace of an Action is much in the right timing of it Isay 50.4 And it is the praise of a Godly man Psal 1.3 that he bringeth forth fruit in due season Use The best of us all have great cause to be humbled for this corruption of our hearts when being convinced of the necessity of a duty to be performed by us belonging either to our generall or particular Calling we deferr and put it off under this pretence It is not now seasonable the time is not convenient for the doing of it Thus Preaching and Hearing of the word is out of season with some as the Apostle intimates 2 Tim. 4 2. 2 Tim. 4.2 Aug. lib. de past Preach the word in season and out of season opportunè volentibus importunè nolentitibus saith Augustine in season to those who are willing and out of season to those who are unwilling and judge it to be so The Fryars of Basil held it to be Hereticall to
preach diebus prophanis on working dayes Melch. Adam and we have amongst us who judge them Puritanicall who heare a Lecture on such dayes Prayer and other Religious dutyes have the like put off we want time have no leysure to do them hereafter we shall have more and better opportunity So in the works of Mercy and Charity we are apt to delay and put off under pretence the Dore is shut we cannot spare as yet when we dye the dore will be open then we will give more amply and liberally as yet our charge is great expenses large and who knowes but we may want our selves before we dye In short the maine businesse of our Lives is neglected under this pretence Call upon men to Repent and turne to make their peace with God they think that we come to torment them before their time It is not good say they to be religious too soon Old Age and Sicknesse is fitter for sad thoughts than youth Repentance must be deferred till a more convenient time Modò et modò sine paululum c modò modò non habebunt modum Aug. conf lib. 8. Pro. 6.10 Cras do non Hodie sic nego quotidiè Like nimble Tapsters they cry Anon Anon Sir So Austin confessed of himself that in his unconverted estate he returned to Gods call verba lenta somnolenta Anon Lord Anon he would come Anon but not yet By and By but not presently In his secret thoughts he desired Chastity but not yet with Solomons sluggard he cryed out yet a little more sleep a little more slumber a little folding of the hands to sleep Pro. 6.10 So is it with all Licentious Sinners Hodie sibi reservant cras Deo promittunt they will be their own now and the Lords another time but let all such Procrastinators consider seriously First in putting off any good duty an opportunity being offered for the doing of it under pretence that the Dore is shut we controule the Wisdome of the Almighty in whose power it is only to appoint times and seasons Acts 1.7.17.26 Acts 1.6 17.26 as if we could find out a more convenient time then that which God doth offer us and hath allotted unto us yea we challenge to our selves that which is Gods Prerogative Psal 31.15 for he is the God of Time our Times are in his hands yet we make as if it were at our own command in neglecting the Opportunityes that he doth offer us to do good or receive good which is a most presumptuous sin to do and never goes unpun shed Secondly in deferring or putting off the pâ—esent opportunity offered we put our selves to a great deale of paine and â—abour more then needed What profit saith Solomon hath he that worketh in that whereâ—n he laboureth Ecc es 3.9 Eccles 3.9 As if he should have said If a man let passe that season and time allotted for every purpose of which he before spake there will be then no profit of his work labour he never so diligentlâ— If he misse his Time and pitch not upon the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his labour will be lost There are many Nicks in Time a great many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if they hit all goes well as you see it in a Clock or a Jack if they hit not if they fall not one within another the whole work stands Opportunity and season in time is aptly resembled to a joynt in a member BB. Andrews if you hit on the joynt you may easily divide it but if you are on this side or on that you do but mangle the meate and loose the paines you bestow in carâ—ing of it up Thus much Samuel shewed Saul 1 Sam. 13.13 1 Sam. 13.13 Thou hast done very foolishly said he in that thou hast not kept the Commandement of the Lord God which he commanded thee for Now would the Lord have established thy Kingdome upon Israel for ever Now was the Time to have been made happy for ever if thou wouldst have taken it So 1 King 12.7 1 King 12.7 The want of wisdome to lay hold on the present opportunity lost Rehoboam ten Tribes and in seeking to recover them againe he did but lose his labour as the Prophet told him verse 24. And 2 King 13.18 19. Joseph is will'd by the sick and dying Prophet Elisha to take his Arrowes and smite upon the ground 1 King 13.18 19. not limitting the King to any number of stroakes supposing that Joash upon his former Parabolicall Act might well understandâ— that the number of those blowes he gave were to be significant Joah smitt but thrice the Prophet is greived with his slack hand and tells him that he should have smitten five or six times and then he should have consumed Syria but now he should smite Syria but thrice which thing questionlesse God revealed to the Prophet for his last gratification upon his prayers for Joash and against the Enemyes of Israel The opportunity being omitted he should smite them thrice but no more All his after-endeavours were to no purpose Nor was it without cause that our Saviour complained of Jerusalems neglect in this point Luke 19.42 Luke 19.42 If thou had'st known in this thy day the things which belong unto thy peace And so he breaks off Teares stopped the passage of his speach he was not able to say any more he weepes out the rest of the sentence lamenting the misery that was likely to fall on them for that they apprehended not the opportunity offered Those Teares of his shewed to the world that Opportunity is a grace to have it a second grace to know it but a third grace and better than both the rest to make good use of it And Lastly if we do but consider how wise the Children of this world are in their generation to lay hold on Time and Opportunity it may shame us The Husbandman puts in his plough after a soaking shower and makes his Hay whilst the Sun shines when the Regions are white to Harvest he puts in his sickle and suffers not his Corne to shed The Mariner takes next faire wind and will not lye longer in the Harbour when the wind serves he hoysteth up his sayles Acts 27.17 There is a Time when Kings goe forth to warr Acts 27.2 which the Soldier neglects not 2 Sam. 11.1 2 Sam. 11.1 The Lawyer observes his Termes the Merchant his Marts the Smith neglects not to strike whil'st the iron is hot And for any Action Naturall or Civill that we have a mind unto we will find an Opportunity for As Caesar said of his way and passage Inveniam aut faciam we will find one or make one And yet we are fooles in enterteyning opportunityes offered for the good of our souls so farr are we from making more opportunityes then we find that we plead against those that are offered on Gods part and ought to be taken on
6.2 but if we omit these opportunityes of Grace which lye open and faire before us God will not only deprive us of them through our neglect but make us cry mightily for them before we do enjoy them Pro. 28.9 Pro. 28.9 Those who in prosperity despise Gods Lawes shall hardly have their Prayers heard in time of trouble Thirdly the Dore is shut when a man is taken from the meanes though they be continued yet hee is disabled from attending on them and that either by weaknesse and other infirmityes or by Death it self When neither the parts of the Body nor the powers of the Soul can discharge their office Eccles 12.1 2 3. Solomon brings in old and decrepit Age deafe blind lame short-winded full of coughs and aches trembling on a staffe robbed of all its senses and presents him to the young man to behold willing him to Remember his Creator in the dayes of his youth before those evill dayes come upon him and those yeares draw nigh wherein he shall say I have no pleasure in them Eccles 12.1 2 3. c. This old Age he calls an evill Time because when the dayes of youth are not well spent the dayes of old Age are hardly brought to goodnesse exhorting that before those evill dayes come they would remember God that made them and serve him calling upon his name for if it be deferred till those evill dayes come their seeking of God will not be successefull And yet to him that is living there is hope saith Solomon Eccles 9.4 Eccles 9.4 in which respect a living Dogg is better then a dead Lyon for when Death comes the Dore is so shut that no Prayers can prevayle no returning from the grave to praise God Thence it was that David forbore any longer to Fast and Pray for his Child 2 Sam. 12.22 hearing of the Death of it And the wise man adviseth to do whatever our hand findeth to do with all our Power for that there is no work Eccles 9.10.12 nor knowledge in the grave whither we are going Fourthly and lastly at the day of Judgement the Dore will be so shut that it shall never be opened more then all our prayers Luk. 13.25 26. Math. 25.11 protestations c will be bootlesse Luke 13.25 26. Math. 25.11 12. as we have shewed more at large on that Parable Use Let all such make good Use of this who please themselves with a conceit that one time will be as successefull as another to seek God in Old Age as seasonable as youth sicknesse as health when the Sun is set as opportune as when it first ariseth or is at the height Some conceite they have the eares of God at their command when they call he must presently Answer when they knock he must presently open be the Dore never so fast shut and bolted Hence it comes to passe that the Sons of men are snared in an evill Time when it falleth suddenly upon them as fishes that are taken in a net Eccles 9.12 and brids that are taken in a snare as Solomon speaks Eccles 9.12 they are disappointed of their intents and purposes as we have in the former Doctrine shewed you Obj. But so long as the meanes are continued unto us 1 Cor. 16.9 Resp Gen. 28.17 the Dore is open 1 Cor. 16.9 What need we feare Audience In regard of the meanes that are continued yet unto us I doubt not but we may say that it is the Gate of Heaven and with the eye of Faith we may with Seeven see the Heavens open Acts 7.55 so that the prayers and teares the sighs and complaints of Gods faithfull Servants do come before him and are regarded by him but this should be no encouragement to any of us to walk presumptuously For First Albeit the Master of the house hath not shut to the Dore upon us yet the day is far spent and the shadowes of the evening are stretched out already on us Jer. 6.4 how many of Gods Faithfull Ministers are driven into corners Jer. 6.4 and not a few that pretend to hold forth new lights prophesie lyes and the people Love to have it so Jer. 5.31 14.14 and what will you do in the end thereof when the Candle burnes blew the damp is coming Secondly albeit the Dore be open unto others yet it may be shut on thee what Job saith of the Life of man may be as truly said of all things that fall out in the Life of man especially of the Time of his Conversion All his dayes are determined Job 14.5 and the number of his months are with thee thou hast appointed his bounds that he cannot passe which Time if men triflâ—e away and receive this generall grace of God in vaine they may be cast into a reprobate mind and incurable hardnesse of heart as appeares Isay 6.9 10. Isay 6.9 10. Math. 13 13. Luke 19.42 43. compared with Math. 13 14. A man may have the liberty to live under the meanes a long time after the Dore is shut upon him so Luke 19.42.43 the Jewes enjoyed the Ministery of the word still yet Christ tells them that the time of their visitation was past This possibly may be thy Case if thou contemneth mercy oftered If thou deferrest seeking to God when thou art called upon to do it thou may'st be like that Figg-tree that Christ curâ—ed Math. 21.12 and that curse may be denounced against thee Never fruit grow on thee more never profit thou by Sermon more Indeed it is hard to say neither Angells nor men can tell how long the Dore of mercy shall stand open unto you that is a secret known only to God Nor can any man say of another the Dore is so shut against this man that it shall never againe be opened to him for whilst there is Life there is hope as was said and whil'st God strikes thy heart with some remorse for sin and giveth thee a desire to seek to him and call on him and attend to the meanes with a desire to profit thereby that man may comfortably conclude that the Dore is not so shut but that upon his knocking it shall be opened unto him yet the Dew may lye upon Gideons fliece Judg. 6.37 and thine be dry and whilst light is in Goshen Exod. 10.23 Gen. 19.11 darknesse may be in thy habitation and dwelling thy blindnesse may be such that with the Sodomites thou may'st not find the Dore of Repentance and be wearyed in groaping after it but if in case thou should'st find it thou mayst find it shut and so shut as that all thy knocking will never move the God of Heaven to open it to thee Heb. 12.17 Obj. Deut. 4.29 Heb. 12.17 But how then is that Promise made good Deut. 4.29 when thou art in Tribulation saith Moses and all these things are come upon thee at length if thou seek the Lord thy God thou shalt find him
this the Church enquires after Psal 23.2 3. Cant. 1.7 Isay 28.12 Cant. 1.7 Tell me where thou makest thy flock to rest at noon-day And of this the Prophet is to be understood Isay 28.12 Thirdly a Rest of Peace security and tranquillity of mind through the Assurance of their Reconciliation with God and of his Love and favour through the merits and mediation of Jesus Christ Albeit this Rest be not perfect in this Life but subject to many interruptions This is the Rest that Christ calleth us unto Math. 11.29 and hath promised to give us Math. 11.29 And thus Bernard calleth a good and a quiet Conscience the Bed of the Soul Bona tranquilla conscientia est lectus animae in hoc requiem capit aemima Bern. Serm. parn 1. Psal 116.7 Isay 57.1 wherein it rests quietly and contentedly Unto this Bed David calls upon his soul to return Psal 116.7 Secondly the Godly go to their Beds and betake themselves to their rest at the day of their Death Isay 57.2 Where by Beds the Prophet understands such places as the dead bodyes of Gods Saints are put into after Death in which respect the burying place was usually termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sleeping-place of Gods Saints for that their bodyes lye quiet there be it in any Chamber of the Earth Sea or Aire as men rest in their Beds till the morning Bell rings that loud Trumpet of the Arch-Angell sound Psal 16.9 warning all to arise out of their graves and come to Judgment Thus we say of those that are dead they are at Rest and hence it is that the Hieroglyphicks describe a man at rest with one soot upon another as is visible on many Ancient Sepulchers Nor do their bodyes only take their rest but their souls likewise they are carryed into Abrahams bosome Luke 16.22 as was the soul of poore Lazarus there to rest in blisse till it shall be reunited againe unto the body Thus Revel 14.13 Revel 14.13 They are pronounced blessed that dye in the Lord for that they rest from all labours Thirdly at the generall Resurrection of all flesh at the last day they shall have an eternall Rest of which Rest the Apostle speaketh 2 Thes 1.7 Heb. 4.1.9 2 Thes 1.7 Heb. 4.1.9 Of that Rest Canaan was but a Type many wicked men entered into that Rest but none but the Godly shall enter into this Here we have but one day Rest for six dayes of labour but there we shall have an eternall Sabbath without any labour to disquiet it In the next place take notice in what respects the Godly may be said to be disquieted of their Rest And so The Children of God may be disquieted of their Rest in this Life many wayes Of their Rest of Resolution they come to be disquieted by doubtfull disputation new opinions curious and intricate questions Rom. 14.1 forbidden Rom. 14.1 Of their Rest of Refreshing they may be disquieted by Persecution our necks are under persecution saith the Church we labour and have no Rest Lament 5.5 Lament 5.5 And of their Rest of Tranquillity and inward peace they may be disturbed through manifold temptations and afflictions inward and outward from men or Devills David roared out for the disquietnesse of his heart Psal 38.3 -8. Afflictions work sorely even upon gratious dispositions Psal 38 3-8 to the disturbance of the tranquillity of the Soul Heb. 12.11 Heb. 12.11 And hence it is that David calls upon his soul to returne againe unto its rest Psal 116.7 Psal 116.7 Secondly in their Rest at Death they may be disquieted too the Devill intimates as much 1 Sam. 28.15 1 Sam. 28.15 albeit in that Particular he lyed Indeed it is not denyed by Divines but that the Devill by Gods permission may enter into the corps of a dead body and make it speak and walke as he pleaseth but with two provisoes first that it must be the body of a Reprobate that he assumes not of the Godly for that they rest in peace Secondly that the body which he raiseth he can no longer appeare in then naturally he can preserve it from corruption But albeit the Godly be not in this kind disquieted of their rest yet in other Regards they may by the Agents of the Devill as First it is a kind of disquietnesse to keep them from their beds albeit they are not thereof sensible yet God likes it not who as he hath made the body a house for the soul till he calls it forth so hath he made the Grave a house for the Body till he calls it up Job 17.13 Isay 26.19 Job 17.13 Isay 26.19 Psal 79.2 3. Revel 11.9 And thus the Saints have been disquieted Of this David complaines Psal 79.2 3. So Revel 11.9 which is understood of the cruelty of the Antichristian power against the faithfull Ministers of God And this is a thing most dishonourable to deny Christian buriall as appeares Eccles 6.3 and reckoned up for a Curse Eccles 6.3 Deut. 28.26 Jer. 22.19 Deut. 28.26 Jer. 22.19 Secondly it is a disquieting of them when they are turned out of their beds after they have been peaceably and quietly laid therein Every man that hath not devested humanity desires to have his bones lye at rest And this seemes to be the reason why the old Prophet enjoyned his Sons to bury him in that Sepulcher 1 King 13.31 wherein the younger Prophet was buryed who was slaine by a Lyon He knew that the bones in all the other graves of the Preists of other places should be taken up and burnt by Josiah upon the Altar of Bethel verse 1 2. as had been prophesied and foretold but he presumed that Josiah would spare the bones of the Prophet that had prophesied this and so his bones being mingled with his would be likewise spared God cannot indure that the Sepuâ—chres of the dead should be any way violated Amos 2.1 2 3. Amos 2.1 2 3. Thirdly th y may be disquieted of their Names and Credits after they are laid to Rest and that either by giving them too little as whâ—n they are rob'd of that testimony which is due to a vertuous life Thus dealt the Jewes by Christ Math. 27.63 This the very Heathen have abhorred Math. 27.63 De mortuis nil nisi bene Deut. 34.6 Jâ—de v. 9. Or else by giving them too much as when they adore and worship their very reliques this God likes not and therefore he hid the dead body of Moses nor would he suffer the Devill to remove it lest the people should make an Idoll of it So when they invocate on them or pray unto them which should the Saints in Heaven know they would spit in the face of them that do it but this I passe Thirdly and lastly concerning that full and perfect Rest which the Saints shall enjoy hereafter of that being once possessed they never shall be disquieted there
the first concerns Infants and Children Danaeus in orat Dom. c. 4. Psal 8.2 and such as have not the use of Reason these cannot performe the Duty as yet and are excusable As for that of David Psal 8.2 Out of the mouth of Babes and Sucklings c. â—hat is to be understood of the might and power of God seen in them yet these must be taught as soon as they are able to Learn to lisp out Hosanna even in their tender years Eyf 1. Colos p. 15. these seeds of direction are to be sowen in their hearts even in their Infancy that so they may be in a better forwardnesse when they come to years of understanding Secondly This is not to be understood of all sorts of Prayers Publique as well as Private Vocal as well as Mental for Publique Prayer in the Congregation vocally pronounced and offered up belongs not to all but to those that are thereunto called aâ—â—s the Pastor of the Chureh Acts 6.4 Jam. 5.14 Acts 6.4 Jam. 5.14 Nor are women permitted to speak in the Church as the mouth of the rest neither in preaching or praying further then in manifesting their Assent by closing up with Amen The grounds or Reasons of this Doctrine delivered are these First Prayer is a moral precept and all the Commandements of the morall Law binde the consciences of all men to obedience so long as they are in force and his morall precepts being perpetuall binde the consciences of all to obedience perpetually Secondly We are all Gods Creatures and bound to worship him as he is our Creator Psal 107. 147. Psal 107.147 Beasts Ravens in their kind call upon him and shall we be worse then they to whom God hath given the Use of Reason that we may serve him better then they Thirdly Nor is there any one amongst us but stands in need of some blessing or other and if we want then must we pray for it as you find in my Text Fourthly None but hold something of God and must pay this Rent we hold by Coppy what we have and owe to this Lord suite and service Obj. But if all are bound to pray then the wicked as well as good Esay 1.15 Psal 50.16 Prov. 15.8 Resp Acts 8.22 and if so why are they forbidden Esay 1.15 Psal 50.16 Prov. 15.8 There is no man so wicked but stands Charged with this Duty Acts 8.22 Simon Peter calls to Simon Magus to pray to God The second Commandement enjoyns the materiall part and imposeth the Duty on all Secondly Yet wicked men living in sin may not pray for that they sin in the formall part of prayer in the right manner of doing it and so take Gods name in vain in the performance thereof which is forbidden in the third Commandement These praying amisse without Faith Repentance Fear Fervency c. God counts their prayers abominable and rejects them Thirdly Though wicked men sin if they pray not and sin if they pray yet the sin of such is lesse who faile in the manner of praying then theirs who wholly omitt it for in the totall omission of this Duty there is a double a breach breach both of the second and third Commandements but in performance of the duty though sinfully the third Commandement is onely violated Fourthly Although God do not hear nor will he hear a wicked man that prayes in respect of his sin John 9.31 Yet such may be encouraged to the Duty John 9.13 as they are Gods Creatures though but Ravens nor will God withhold from them Common mercies but reward with Temporall blessings the very shaddow of goodnesse as he did Ahab 1 Kings 21.29 Use If this be a duty of generall Concernment 1 King 21.29 and belongs to all Let every one make Conscience of it none hath a dispensation for the omission thereof from the Throne to the footstoole It is not highnesse nor honour nor poverty nor sicknesse that will dispense with it Blesse the Lord O house of Levi Blesse the Lord O house of Aaron saith the Psalmist Psal 135. So here let the house of Judah Psal 133. Kings and Potentates of the earth blesse the Lord and call upon his name let them praise him and magnifie him for ever Let the Tribe of Reuben Nobles and Potentates of the Earth make Conscience of honouring that God who hath honoured them Let the Tribe of Dan Judges and Magistrates do the like calling on God for grace to execute Judgment without partiality Let not the Tribe of Gad forget it men of War and Martialists that God may teach their hands to War and fingers to fight The Tribe of Zabulon Sea-faring men and Marriners these have a great need to call upon God being in the mouth of daunger So the Tribe of Ioseph Students and Schollars The Tribe of Benjamin Traffiquers and Merchants And the Tribe of Ashur Citizens and Courtiers The Tribe of Isachar Country-men and Farmers every Tribe as well as the Tribe of Levi whose calling calls on them especially to be aboundant in this uDty All must pray every Tribe must call upon the Lord praise him and magnifie him for ever Revel 5.8 we read that every one had his harp and viall full of odours so ought Revel 5.8 this Duty to be performed by every mans own self and for himself The Just shall live by his own faith Hab. 2.4 saith the Prophet so he must look to get his living by his own prayers I might reprove the horrible prophannesse of most families who are without prayer and live in an ordinary neglect of this Duty Let such read those Texts Psal 97.6 Zeph. 3.1 Dan. 9.13 Ezek. 22.30 And of such as neglect this duty in private Psal 79.6 Zeph. 3.1 Dan. 9.13 Exek 22.30 especially great ones who have greatest cause to pray seldome shall you hear of a silk-stocken worn out at knees with praying The Lord amend us for we stand in great need of mending Thus much of the warrant now to the work it self Ask Seek Knock. Here are three Acts but the Duty is the same all is by Prayer albeit expressed by a kind of gradation in three several termes whereof the latter imports more vehemency then the former Some distinguish the words thus Bonavent in Loc. Ask by Prayer Seek by Living well and Knock by Perseverance and holding out unto the end And others thus Ask by Prayer Seek by Reading Knock by Repenting or ex parte petiti in respect of the thing sought thus Petite veniam Quaerite Gratiam Pulsate ad gloriam Ask forgivenesse Seek for Grace Knock to enter into Glory Aug. In short for so Austin concludes it To Ask is the Labour of the mouth To Knock is the Labour of the hand And to Seek is the Labour of the Heart so that the whole man is to be occupyed and all the members of the Body and powers of the soul are to be employed in this Duty of Prayer
mouth heart hand all must be working when we betake our selves to the Duty Obj. You may hence take notice of the many wayes we may addresse our selves to Prayer It hath more wayes and Addresses then any other Ordinance it may be mentall we may think prayers it may be vocal we may speak prayers it may be Actual we may do prayers but I passe that Observation and pitch upon this that Doct. Prayer is a difficult work an hard task and requires our best Abilities for the right performance thereof it is a work that takes up the whole man It is said of Epaphras Colos 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he laboured fervently in Prayer for the Colossians even to an Agony as the word imports Colos 4.12 And when St. Paul went about that work he cryes out for help for Gods sake beseeching the Romans to strive together with him in their prayers for him Rom. 15.30 He was an Artist at it even from his first Conversion Acts. 15.11 and yet he vehemently presseth others to set in with him Rom. 15.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put to their helping hands It is a Striving and a striving of that nature as makes the body yea and soul of him that striveth to shake again St. James terms it a working prayer it sets the whole man on work eyes eares hands c. Understanding Memory Affections c. Jam. 5.16 The difficulty of this Duty may appear the better Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we consider it in its own nature and then the Lets and hinderances that we shall meet withall in the Performance of it In it self we shall find it a work full of hardship so many Essentiall Circumstances go to make a Prayer a right Prayer that the best man may justly suspect his best Prayer The Object of our Prayers is God alone who is to be conceived of in Prayer as he is purely simply spiritually as of an absolute Being without form without matter without Composition Good without Quality Great without Quantity Present every where without Place Containing all things and contained of nothing Nor is this enough to have this awfull and confused Apprehension of a Diety without a more speciall and inward conceit of three in this one three persons in this one essence not divided but distinguished One Iehovah begetting begotten proceeding Father Son Holy Ghost yet so as that the Son is no other thing from the father but another Person or the spirit from the Son Dr. Hall Decad lib. 4. Epist 7. Here saith a Worthy of our times the path is very narrow if we fashion God after any form of our own or have any ignoble conception of him in our Prayers we set up an Idol of our own making which God will not brook On this Object must our hearts be fixed and so looked upon through a mean a Mediator in whom we must apprehend a Manhood gloriously united to the Godhead One Person in two Natures without change of either Nature without mixture of both whose presence and merits must give both passage and acceptance to our Prayers If we conceive nor thus aright we pâ—ay not aright And thus to conceive of the Object in our Prayers is no easie matter Then for the matter of our Prayer that must be carefully attended unto nothing may be asked but what is warranted by precept or by promise Every thing saith a grave Divine will no more bear a prayer Dr. Harris his Theo. of prayer Rom. 8.25 then every stream will bear a Ship Now we know not what to pray for as we ought saith the Apostle Rom. 8.25 Many times we crave that which is hurtfull for us And sometimes deprecate that which makes for our good you know not what you ask said Christ to the Mother of Zebedees Children Math. 20.21 Math. 20.21 Error in the matter frustrates prayer and our understandings being exceeding corrupt it is no easie matter to know what is good for our selves therefore is the spirit Rom. 8.26 said to help our infirmities in this respect Rom. 8.26 If that lift not with us and before us as the word signifieth and help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Nurse doth the Child we cannot do that Duty Besides the Manner and form of praying must be regarded Error in the Manner frustrates Prayer as well as the matter Jam. 4.3 Care must be had of our words so saith Solomon Eccles 5.2 Be not rash with thy mouth when thou speakest to God We may not pray as the Iews did eat the Passover in haste Jam. 2.3 Eccles 5.2 Exod. 12.11 nor tumble out words in a confused manner so much doth the Originall word imply they must be distinctly digested into Order and Method as our Saviour teacheth in that Plat-forme of Prayer prescribed The want of this the cause that men go forward and backward in prayer like Hounds at a losse saith one and having unadvisedly begun to speak they know not how wisely to make an end Nor may the Heart be hasty in uttering any thing to the Almighty And Impression must be in the heart of what the mouth makes Expression of As words may not be to seek when the mind utters it self lest it be distracted no more must the mind be to seek whilst he Tongue is calling upon God Now the heart is too rash in prayer when it brings not with it those Graces Requisite First when it prayes without Understanding and Knowledge as the words of prayer must be attended unto so must the sense and meaning of the words I will pray saith the Apostle but I will pray with the understanding 1 Cor. 14.15 Secondly when it prayes without faith 1 Cor. 14.15 for as the Apostle speakes of the word Heb. 4.2 It profits not Heb. 4.2 Jam. 1.6 7. 1 Tim. 2.8 Psal 26.6 66 18. Job 11.3 Esay 1.16 Psal 10.17 2 Chron. 7.14 Psal 34.6 18. Luke 18.14 because not received with faith No more doth that prayer profit that is not made in faith Iam. 1.6 7. Thirdly when it prayes without Repentance it is too rash Pure hands washed in innocency must be lifted up 1 Tim. 2.8 So David Psal 26.6 See Iob 11.3 Psal 66.10 Esay 1. Fourthly it is too hasty when it brings not Humility with it they are the desires of the humble that God will hear Psal 10.17 2 Chron. 7.14 Psal 34.6 18. Proud boasting Pharisees are beheld alooff off and sent empty away Luke 18.14 Fifthly it is too rash and hasty when it comes without Charity if we would be heard we must bring a Charitable heart with us ready to give Psal 41.1 and forgive Math. 6.14 15 Psal 41.1 Math. 6.14.15 18. ult 1 Tim. 2.8 18. ult As we must lift up pure hands so without wrath 1 Tim. 2.8 Sixthly It is too hasty if it comes without Patience we must patiently waite Gods leisure if we would have him to hear us
nor Christ for Christs sake So Hos 7.14 Ioh. 6.26 searcely is Iesus sought for Iesus saith Austin Propter te Domine propter te was his Motto so must we seek him as not any other thing as it were him not any other thing besides him nor any other thing before him saith Bernard Some Seek Prov. 2.4 Luke 15.9 Dominus quaerendus est sicut diligendus Hug. Card. Esay 26.9 but not fervently and earnestly they Seek not as for silver Prov. 2.4 not as the woman did for her lost groat Luke 15. as God is to be loved so must he be sought with all our heart with all our soul c. So Esay 26.9 Mary at the Sepulchre was so intent that she minded not the Gardiner Lastly Some Seek not constantly and perseveringly Seek the Lord and his strength Psal 105.4 Luke 2.46 2 Tim. 1.17 seek his face evermore saith David Psal 105.4 Ioseph and Mary continued three dayes Seeking So Onesiphorus sought Paul till he found him out 2 Tim. 1.17 All such seek and misse because they seek amisse And so much for Answer to the Objection Use 1 If then at any time we Seek and find not impute the failing unto your selves and not to God for he never said in vain to any of the house of Iacob Esay 45.19 Psal 9.10 Seek you me Esay 45.19 He never forsaketh them that seek him saith David Psal 19.10 and he will not begin now Vse 2 Wherefore be we encouraged to set our hearts to seek the Lord aright 1 Chron. 22.19 1 Chron. 22.19 Seek what you should Seek Seek where you should Seek Seek when you should Seek Seek as you ought to Seek and rest assured that your labour shall not be in vain 1 Cor. 15.58 you shall find In Seeking for earthly things at mans hands we often faile but if we Seek the best at Gods hands we alwayes Speed We may go to the Physitian and Seek health but meet with Death we may go to the Lawyer and Seek for Law and Justice and meet with Injustice and Oppression we may Seek to Friends for kindnesse and favour and finde enmity and hatred from them All that Seek to men speed not though their requests be never so just and honest as we find Luke 18.1 But whom did God ever send away with a sad heart that sought him sincerely Suetonius reports of Titus that he was wont to say that none should go away from speaking with a Prince with a sad heart God likes it not that we should go from him with a dejected spirit it is our own fault if we do Ezra 8.22 Lament 3.23 Psal 34.10 Psal 9.10 Amos 5.6 The hand of the Lord is with them for good who seek him Ezra 8.22 He will be good to that soul Lament 3.23 They shall want no good thing Psal 34.10 Never be forgotten Psal 9.10 But they shall live for ever Amos 5.6 To conclude with that of Berward It is more easy for Heaven and Earth to passe away than that he who so seeketh as he should should not find that so asketh should not receive that so knocketh should not have it opened to him And that is the last branch I am to speak of Text. Knock and it shall be opened unto you And here as in the former we have the thing enjoyned Knock. And the promise made It shall be opened unto you we begin with the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornibus ferio à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knock ye A term that imports more vehemency then either of the former It is a Metaphor taken from the Oxe or some other strong necked beast which runneth with the Horne against any thing with force and violence and gives a great blow unto it Such a holy kind of violence must be offered at the gate of Heaven by our prayers if we would have it opened unto us bare asking is not enough Seeking not sufficient unlesse we so ask so seek as that we Knock withall in our asking and seeking Something is implyed in this term as well as imported that implyed is that Doct. Heaven hath a Door A Door or gate we know is properly that whereby an enterance is made into some house City or other place and serves to let in some and keep out others Thus Metaphorically Heaven is said to have a door or gate Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Acts 10.11 Revel 4.1 19.11 Acts 7.56 Luk. 13 25.2â— Math. 25 1â— Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Which gates are not literally to be understood but Mystically pro modo intrandi for the manner of Entrance that door those gates are those passages whereby we enter and are admitted This Door doth sometimes open to let in some and is kept shut against others St. Peter saw them open in a vision Acts 10.11 So did St. Iohn Revel 4.1 191.11 St. Steven saw them open visibly and sensibly Acts 7.56 And as it opens so it shuts Luke 13.25 28. Math. 25.10 It keeps out as well as le ts in And it is a large two leaff'd Door Revel 3.8 Per portam Ecclesiae intramus ad portam Paradisi Aug. Serm. de temp 136. 2 Pet. 1.11 the one leaf of it is Grace the Grace of Regeneration and Adoption by this we make our first entrance into Heaven and that in this Life sealed and confirmed unto us in our Baptism which is the Sacrament of our Admission into the visible Church the Suburbs of Heaven and the more we abound in grace the more abundantly do we enter 2 Pet. 1.11 The other Leaffe of this Door is Glory Math. 25. Math. 25.10 No passage to Glory but by Grace and into it our souls shall enter at the day of Death Luke 16.22 23 43. Luke 16.22 23 43. And at the day of Judgment we shall be admitted both in body and soul to enter in with Christ Colos 3.4 Thes 4.17 and Reign with him in Glory Colos 3.4 1 Thes 4.17 Reas The ground of this is laid down Heb. 10.19 20. The High Priest entred into the Holy of Holies Heb. 10.19 20. with the blood of Beasts Now we have free entrance into Heaven it self which is the Truth and Substance of that shaddow through the precious blood of Iesus Christ He is that new and ever living way ordained and consecrated for our only passage into glory Man by his transgression was not onely excluded the Earthly Paradise but the Heavenly Heaven was by it fast shut against him and Hell set wide open for him but God in mercy pittying mans misery â—ent his Son to satisfie his Justice for mans disobedience Sanguis Christi clavis Paradisi Hier. and by satisfying and obeying in our behalf to open Heaven again for us which he did exactly so
was at hand the Emperour lights from off his horse and stepping before his Army and in the sight of the Enemy falls down prostrate on the earth crying our Ubi est Deus Theodosii where is the God of Theodosius whereupon there arose such a mighty winde that it blew the darts of his Enemies upon themselves in such a wonderfull manner that Engenius with all his hoast were utterly discomfited who seeing the power of God so to fight against them were forced in effect to say as the Aegyptians did God is in the Clouds and fighting for them In latter times we read that Henriens Anceps the Emperour of Germany Bucholcer Chronol upon the prayers of his Soldiers they crying out with a loud voice Kyrie eleison Kyrie eleison Lord have mercy upon as Lord have mercy upon us flew and put to flight a mighty Army of the Hungarians by whom he was in danger to be worsted And we in this Land can bring in our Testimony amongst many other that great deliverance in Eighty eight from our enemies which must needs be ascribed to the fruit and powerful effect of prayer which was then put up to Heaven in that behalf nor doth it want the Testimony Spec. Belli Sacri p. 182. of the enemies of the Church we read of the Angronians a poor people in France that worshipped God sincerely amidst a whole kingdom of Papists that when as they saw the enemy to approach they would cry altogether for aid and succour to the Lord whilst the Soldier fought without the rest of the people within Fox Martyr 883. with their Ministers put up their hearty prayers to Heaven and that from the morning untill the evening Insomuch that the popish Soldiers that went against them told their Commanders that the Ministers of that Town with their prayers conjured and bewitched them so as that they could not fight And the Queen-Mother of Scotland was sometimes heard to say Spec. Bel. Sac. that she more feared the fastings and prayers of John Knox Fox Mart. Vol. 1.151.182.298 and his Disciples then an Army of thirty thousand men such is the power of prayer against the force and fury of men be they never so many or mighty Other instances might be produced but I shall referr my Reader to Fox Mart. nor hath it power onely over Heaven and Earth but over Hell too Thus our Saviour telleth his Disciples being to deal with Spirituall Powers that some Devils were so strong that they could not be cast out but by fasting and prayer Math. 17.21 Math. 17.21 Importing that fasting and prayer is able to cast out the stoutest and sturdiest Devil whatsoever We read of a young man that had yeilded himself body and soul to the Devil Acts and Mon. 788. for money and had written the bond with his own blood upon the prayers of Luther and some others in his Company the Devil was forced to come and throw in the obligation amongst them Acts and Mon. 788. In the Life of Basil we have a story that the Devil appeared to a Penitent Sinner being at his prayers and told him If you will let me alone I will let you alone meddle not with me and I will not meddle with you he found that by the prayers of that good soul God had weakened his power not onely upon that man who prayed but upon others too therefore he was content to come to a cessation of armes with him that he might turn his forces another way Athanasius telleth us that the hearty recitall of the first verse of the Psal 68. would make all the Divels in Hell to quake All conclude with Chrysostome that Prayer is Flagellum Daemonum that wherewith we lash and scourge them And thus you see the prevalent power of Prayer over Heaven Earth and Hell It opens for us the Golden gates of Heaven they will not keep it out it flings open the iron gates on Earth yea the brazen gates of Hell so that they cannot keep us in Let us not have this key to seek when we should use it at every to turn it do but turn it the right way no door can stand closed against it To Conclude Eras Adag ex Lucia The Athenians had a great Anchor which they called the holy Anchor c. and this they were accustomed to cast out when they were in greatest danger at Sea Prayer is to us as this Anchor A great storme is arose and yet increaseth the ship is like to be overwhelmed with waves Now cast out this great Anchor c. Oh! that we were more Aboundant in this duty then I would not doubt but that God would change the face of this our English nation and not only wipe blood from the Body but teares from the eyes of this poor Church his disconsolate and afflicted Spouse We have done with the severall Acts enjoyned and with Promises to each annexed But yet me-thinks something should be spoken to the Copulative And which hand-fasts the one unto the other mans Duty and Gods Bounty our Practise and Gods Promise Ask And then it shall be given you Seek And then you shall find Knock And then it shall be opened unto you The condition is premised and the Reward is thereupon promised Do your part and then God will do his each Promise is made to each Act with Implication If you Aske not you have not if you seek not you find not if you Knock not it will not be opened unto you You see then how Doct. Evangelicall Promiseâ— are propounded to us with Iff's and And 's they are to be understood with a Conditionall clause In both Covenants the Promises run thus Do this and live saith the Law Luke 10.28 Levit. 18.5 Luke 10.28 Levit. 18.5 Acts 16.31 Beleeve and thou shalt be saved saith the Gospell Acts 16.31 we might abound with proofs I shall only commend theâ—e few unto you Gen. 4.7 Ezek. 18.21 John 11.40 13.17 Rom. 8.13 10.9 2 Pet. 1.10 Quest Doth not this confound Law and Gospel Resp In both Conditions are required but with difference The Law admits no qualification every one must exactly performe the condition in his own Person But the Gospel requires the condition with dispensation for many faylings it gives favour and passeth by infirmityes upon confession and prayer at the throne of grace it accepts of a surety and of weak endeavours which the Law doth not Obj. But Evangelicall Promises run generally without exception Isay 55.1 John 7.37 Math. 11.28 Resp Isay 55.1 John 7.37 Math. 11.28 Obj. Though they are in generall without exception yet they are not absolute without condition they are generall that none may dispaire but yet conditionall that none may prefume thus John 3.16 Life is offered upon condition of Faith John 3.16 Ezek. 18.21 22. Math. 11.28 Mark 13.13 and Ezek. 18.21 Pardon of sin upon condition of Repentance and Math 11.28.22 Rest and refreshment