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
who were now abed with him and asleep by him termed Children for their innocency then it gives us to understand first that Doct. Innocency sleeps securely and quietly Jer. 31.26 Psal 3.5 and 4.8 See this in Peter Acts 12.6 Jer. 31.26 Psal 3.3 4.8 Acts 12.6 Peter sleeps so foundly that the Angel could hardly awake him the night before he was to be slaine So in some of the Martyrs who slept soundly and quietly the very night before they went to execution And this was not out of a senslesse stupidity but arising from tranquillity of minde and spirit and sure confidence in God who First hath promised this to the Obedient Levit. 26.6 Pro. 8.2.4 Job 11.18 19. Ezek. 34.25 Isay 26.20 Levit. 27.6 Pro. 8.2.4 Job 11.18 19. Ezek. 34.25 Secondly he takes them into his protection provides a good Chamber and Pavilion for them Isay 26.20 Thirdly He furnisheth them with a good Bed It is a large Bed we may stretch our selves upon and not like that spoken of Isay 28.20 It is a soft Bed of Gods own making Isay 28.20 Psal 41.31 Psal 41.3 None shall take this Bed from under them Pro. 22.27 Fourthly he pitcheth a strong guard about them his holy Angells shall attend them Psal 91.11 Heb. 1.14 Plut. Apoth It is said of Philip King of Macedon that having slept a sound sleep and waking at last seeing Antipater by him said that it was no mervaile that he slept so soundly being Antipater watched much more may we so say of the blessed Angells Psal 91 1.4.10.-14 Fifthly he frees them from all stinging gnats of worldly cares Eccles 5.12 Isay 57.2 and biting Fleas of feares Eccles 5.12 Whether they eate much or little thier sleep is sweet Peace shall come they shall rest in their Beds each one walking in his uprightnesse Use Great then is the benefit of a peaceable and quiet Conscience John 11.12 Aug. Ser. 92. de Divers Of Lazarus the Disciples said if he sleep he shall do well but he that sleeps with a quiet Conscience cannot do amisse St. Austin speaking of St. Stevens sleep saith thus ô somnum pacis c O sleep of peace he that thus slept amongst the stones of his enemyes how shall he awake in his ashes And let me say of this O the sweet of the sweet sleep of an Innocent heart and spirit and of a quiet and contented mind which can lay by earthly cares and revengefull thoughts and commend it self into the hands of God how sweetly shall he sleep in his Death that thus sleeps in his Life when as an ill Conscience is full of jealousies and feares and thinks every bush to be an armed man It is storyed of King Richard the Third after he had murthered his two Nephewes in the Towre that he had fearfull sleeps often leaping out of his Bed in the dark and catching his sword in his hand which hung by his Bed-side and going distractedly about his Chamber seeking for the Traytor So Charles the Ninth of France after the bloody massacre of Paris seldome did take any sound sleep nor could endure to be awakened out of his sleep without Musick There is indeed a sound sleep that sinners fall into but that is but a carnall security joyned with dreadfull starring from a blockish numbnesse Pro. 23.35 Pro. 23.35 or out of a desperate fool-hardinesse and not out of Faith and test of a good Conscience that ends in a fearfull wakening so doth not this Great is the priviledge of that man whose Conscience is quiet I have read of one who being accused for Treason but no proofe was dilligently observed and from the sound sleep he took and quiet rest he had in his Bed was concluded Innocent If thou would'st sleep sweetly make thy peace with God cast thy self in his bosome he giveth his beloved rest Psal 127.2 Psal 127.2 He need not feare to give himself to sleep who hath such a Bed to lye in only be carefull to keep your Bed as we read of one that did Acts. 9.33 Acts 9.33 let us never part with it And whil'st we have it take heed that we defyle it not as Reuben did his Father's Gen. 49.4 1 Chro. 5.1 Gen. 49.4 1 Chron 5.1 So God will take us and keep us in his own Protection and not suffer any to disquiet us Which is the next thing that must be spoken to Text. My Children are with me in bed q. d. I may not have them disquieted which must needs be should I rise from them Observe from hence Doct. God is not willing that his Children being in Bed and at rest should be disquieted The Children may be disquieted but God likes it not Heare what a solemne charge is given by Christ concerning his Church I charge you Daughters of Jerusalem by the Roes and Hindes of the field that you stir not up nor waken my Love untill she please Cant 3.5 Cant. 3.5 The Church was now fallen into a sweet sleep and peaceably taking her rest after her labour in seeking and he would not that she should be awaked out of it nor raised out of her Bed As if he should have said I charge you all that professe Friendship by all that is comely deare and pleasant to you that as you will answer to the contrary ye trouble not my Spouse's peace with any unseasonable suggestions or uncharitable contentions or Novelt yes of Doctrine Dr. Hall Paraph in loc but suffer her to take her rest sweetly in that Divine Truth which she hath received and that true apprehension of me wherein she rejoyceth Nor is there mention made at any time of sleep in that book but the charge presently followes that no man waken her chap. 2.7 8.4 Cant. 2.7 8.4 God hath reproved the disturbers of his Children of what sort or rank soever as he did those waves that put his Disciples into a fear Math. 8.23 Psal 105.14 15. Read Jos 7.25 2 Thes 1.7 8. For the further clearing of the point and the better making way to the Use I shall first shew you how these Children may be said to be abed and at rest and then in what respect it may be said that they are disquieted of their rest The Godly may be said to be in Bed and at rest both in Life and Death and at the last day of Judgment verse 5 In this Life Cant. 3.4 they have a three-fold rest First a Rest of Resolution spoken of Cant. 3 4. After the Church had found her Beloved she held him and would not let him go Till she had found him she was perplexed goes up and down enquiring who saw him whither he was gone but having taken hold on him and resolving to keep him she Rested from those perplexityes wherewith she had been troubled of this Rest she might not be disquieted verse 5. Secondly a Rest of Refreshment of this David speaks Psal 23.2 3. And
Sheba of all the doubts she did reproofe who came to prove him with hard questions 1 King 10.1 2 Chron. 9.1 Colos 2 3. John 2.25 1 King 10.1 2. 2 Chron. 9.1 but the Son of man excells him for he was the Wisdome of the Father all the Treasures of wisdome and knowledge dwelt in him Colos 2 3. He knew what was in man John 2.25 which Solomon did not but was enforced to discover the inward affection by the outward action as in the deciding that controversie betwixt the two Mothers 1 King 3.24 25 26. 1 King 3.24 25 26. Use Be we directed then to whom to seek in all our scruples for satisfaction There is none that hath a care to know Gods will that doth read the word dilligently heare attentively but he shall have some doubt some objection some scruple or other to arise concerning what he heares or reades Nor did ever any proove good Scholler in any kind of Learning who was not a Questionist that had not some doubts to propound Now in such Cases to whom should we go but to this learned Casuist for resolution who will not be wanting nor is at any time without an answer in readinesse for us if we ask him humbly and sincerely Obj. But Christ is now ascended into Heaven and who can ascend up after him there to enquire of him Rom. 10.7 Rom. 10.7 Resp Nor is there any need of that for the word is nigh thee even in thy mouth and in thine heart Rom. 10.8 Two wayes he speaks unto us Inwardly and outwardly Sometimes Inwardly Rom. 10.8 by the immediate suggestion of the spirit but this is in extraordinary cases Outwardly ordinarily by the Scriptures and by his Ministers by both his Spirit speaks unto us It speaks evidently unto us in the Scriptures by it he resolves his Church no lesse then by an Oracle from Heaven all questions and controversyes in matters of Faith and substantialls of Religion must by them be decided and determined as the supreme Judge of all And for our further direction and resolution he hath given the knowledge of his word to his faithfull Ministers who draw all their light from the word and do thereby aske counsell at the mouth of God for us to whom we may resort and on whose Ministery we must depend which if we carefully and conscionably do we shall experimentally find that there is scarce any objection of moment that ariseth up in our hearts be it never so secret but some time or other it will be met withall and answered we shoot at adventures but God guides the Arrow as 1 King 22.34 So Austin 2 King 22.34 besides his purpose fell upon a discourse against the Manichees concluding from thence that God had some work to do that he was ignorant of and it fell out to be so for at that Sermon was one of the chiefest of the Manichees converted As for those marvellous discourses of some fram'd upon presumption of the Spirit 's help in private in judging or interpreting of difficult places of Scripture saith a very learned and judicious Divine Mr. Hales on 2 Pet. 3 16. pag. 25. I have oft wondered at For the spirit is a thing of darke and secret operation the manner of it none can descry As underminers are never seen till they have wrought their purpose so the Spirit is never perceived but by its effects The effects of the Spirit so farr as they concerne knowledge and instruction are not particular information for resolution in any doubtfull Case for this were plainly revelation but as the Angell which was sent to Cornelius informes him not but sends him to Peter to School so the Spirit teacheth not but stirrs in us a desire to learne Desire to learne makes us thirst after the meanes and pious sedulity and carefullnesse makes us watchfull in the choyce and dilligent in the Use of the meanes The promise to the Apostle of the spirit which should lead them into all Truth was made good to them by private and secret informing of their understandings with the knowledge of high and heavenly mysteryes which as yet had never entered into the conceit of man The same promise is made to us but fullfilled after another manner For what was written in their hearts by Revelation for our instruction have they written in their bookes To us for our information otherwise then out of these bookes the Spirit speaks not Thus far he To conclude the Point Remember what you read 1 King 1.13 1 King 1.13 There was a great contention betwixt Adoniah and Solomon who should reigne and there was great parts taking Priests were against Priests Captaines against Captaines and mighty men against mighty men Nathan in this Case adviseth Bathsheba to go to David himself and to know his pleasure in the businesse So in points of Faith and matters of Religion when Councell is against Councell Assembly against Assembly writer against writer Preacher against Preacher c let us fly unto the Scripture and put on the resolution of David Psal 85.8 Psal 85.8 I will heare what God the Lord will say in the businesse Yet one thing more from this I say wherewith our Saviour determines the Case It was Christ's usual Form of confirming Divine Truths Joh. 3 3 5. Isa 21.10 1 Ioh. 1.1 1 Cor. 11.23 Act. 28.23 No Prophet nor Apostle spake in their own names but delivered what they had heard and seen 1 Joh. 1.1 The Apostles preached nothing but either by immediate Commission from Christ 1 Cor. 11.23 or out of the Law and Prophets But our Blessed Saviour propoundeth his Doctrine in his own Name that he may be known to be the chief Doctor of the Church the Author and Fountain of all Heavenly Doctrine So that we may hence conclude That Doct. Christs I say his bare Word is confirmation sufficient No other Proof needs necessarily to be brought for confirmation of any Point of Doctrine Woman believe me saith Christ to that Samaritane Ioh. 4.21 Ioh. 14.11 Joh. 4.21 The like to his Disciples Joh. 14.11 Believe me Take my bare word without any further pawn or proof This honour he claimeth over the Consciences of men Math. 5.20 22 28 32 34. to over-rule their Assents against all Mists of Errour or Sophistical Glosses of false Teachers as appears Math. 5.20 22 28 32 34. Audistis and Audiistis this and that you have heard others say saith Christ to them that come to hear him but I say thus c. and that is your Rule to follow Reas He onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful and true Witness Rev. 1.5 3.14 1 Ioh. 5.7 1 Pet. 2.22 Rom. 3.4 1 Cor. 13.9 Iohn 14.6 Ioh. 1.1 Rev. 1.5 He bears Record with the Father and Spirit 1 Joh. 5.7 and they agree in one Testimony and Witness As Man there was no errour nor sinne in him 1 Pet. 2.22 which cannot be said of any
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
King shall be his Friend saith Solomon Prov. 22 11. Prov. 22.11 Math. 5.48 Luke 6.36 1 Per. 1.16 Love purenesse or heart and purenesse of life Be holy as God is holy mercifull as God is mercifull c. Strive to be like him for likenesse breeds further love and likeing labour to be made partaker of the Divine nature conforme to his image so thou shalt have the King of Heaven for thy Friend 2 Pet. 1.4 he will enteâ— into a league of friendship with thee and become a fast Friend unto thee for ever Use 3 Again if God be the good man Friend it may afford singular comfort to the godly in that they have such a Friend â—o go unto Usually none have more enemies on earth then they none fewer friends and yet none better befriended having the great God of Heaven theirs who will not be wanting in any point of friendship to them for he that inspires friendship into others will undoubtedly keep the laws of friendship himself so esteem our friends his and our enemies his He will instruct us and counsell us protect us and provide for us And as Jehosaphat said to Ahab when they had entred into a League of friendship eath with other I am as thou art 2 Chron. 18.3 my people are as thy people my horses as thy horses so saith God to his friends my Angels are your Angels my Hosts your Hosts my servan s yours my Creatures yours He makes a Covenant even with the Beasts of the field in the behalf of the god y Hos 2.18 Job 5.21 22 23. Iob. 5.21 22 23. Indeed Sathan and his Agents hate the Godly the more for this because they are the friends of God but God will so dispose of their malice that they shall in hating of us become friendly to us against their wiâ—ls Prov. 16.7 Prov. 16.7 he will give a double triumph over their hatred and over their power No reason then to be caâ—â—down with the want of Friends 1 Sam. 1. Amâ—not I better to thee then ten Sonnes said Elkanah to Hannah why weepest thou So may God say to us why grievest thou is not my Friendship better to thee then the Friendship of a thousand worlds Obj. This is comfortable indeed to those that have assurance that God is their Friend but how may I rest assured of that Resp First Examine the frame of thy Affections whether they are wâ—olly for God and suite with his Do you love what he loveth do you hate what he hateth As you find God to stand affected so do you exercise every Affection If he be dishonoured reviled reproached do you lay it to heart as if the wrong were your own Psal 69.7.9 It was thus with David Psal 69.7.9 If so with thee then rest assured God is thy Friend and thou his Secondly True Friendship excludeth all Neutralls and Corrivalls it being only between two Unus mihi propopulo crit et populus pro uno Senec. according to Aristotle The Love of Charity is due to all but that superlative Affection that is placed on a Friend cannot well be dispersed amongst multitudâ—s So there is a certaine Love that we must give to the Creature but there is a Love due to God that no Creature must have besides himself neither Father Mother Wife Child nor ought else must step betwixt God and our hearts Math. 16.24 Math. 16.24 25. Luke 14.26 Psal 44.17 Pro. 17.17 Ruth 1.16 Revel 2.10 Delicata estamiritia quae amico um sequitur felicitatem Hieron Gen. 22.12 If it be thus then thou mayest conclude thou art the Friend of God and he thy Friend Thirdly A true Friend is tryed in Adversity Prov. 17.17 It is prosperity saith one that gets Friends but it is Adversity that tryes Friends as Naomi did Ruth If thou beest the Friend of God thou wilt cleave close unto him in the hour of Temptation Thus Christ proved his Friendship unto us and so we must to him God will fift and search the stability of our Love as he did Abrahams and if we shrink at every storme we are not Gods Friends but Hypocrits and Apostates True Friends rejoyce in their sufferings for the name of Christ as did Peter and Iohn Act. 5.40.41 Nay saith St. Paul we rejoyce not only Acts 5.40 41. but even glory in our Afflictions Rom. 5.3.5 and that because of the Love of God in Christ Rom. 5.35.39 Rom. 8.35.39 which is shed into our hearts by the Spirit that is given us 1 Cor. 2.12 1 Iohn 3.24 Fourthly a true Friend is a Friend to his Friend's Friend he will love his Friend's Friend's and his Friend's Children for his Friend's sake so Davids Friendship to Ionathan reached 2 Sam. 9.1 and extended to the Friends and Children of Ionathan So it is here if we be the Friends of God we will be the Friends of those that love God we will count his Friends ours and his enemies ours as Iehosophat said to Ahab 1 King 22.4 Psal 26.2 139.21 And thus David discovered himself to be the Friend of God Psal 16.2.139.21.22 Fifthly and lastly a true Friend disclaimes all self ends and interests in what he doth all that he aimes at is the good and wellfare of his Friend which he desires to promote Senec. Epist 9. ad Lucil. Seneca reproves such as would chuse a Friend that he might relieve them in their wants and visite them in sicknesse this saith he is but mercenary I will chuse a Friend that I may have one to shew Love unto to visit if he be sick to help if he be in want c. So for men to choose God to be a Friend unto them that they may be helped out of troubles and have their estates blessed that they may get such and such things by him This is warrantable and yet to make this the highest end of Gods Friendship is Mercenary But to choose God for my Friend that I may worship him serve him love honour and obey him for ever this is right See then that thou seekest God more then thy self 1 Cor. 10.24 let his honour and glory be preferred in all thy undertakings Jonathan was a fast Friend to David and he valued nothing of a Kingdome for Davids sake he loved him not that he expected good from him but that he might have one to whom he might shew Love Finde these things in thy self and then rest assured that God is thy Friend and thou the Friend of God Obj. But may not this Friendship betwixt God and us be broken off and lost We have told you before that Gods Friendship is not fickle Resp Aug. l. de Amicitia Prov. 17.17 A true Friend saith Solomon loveth at all times Prov. 17.17 By which saying Solomon declareth plainly saith Austin that true Friendship is eternall but if it cease at any time it was never true Gods Friendship is eternall and everlasting whom he loveth once
he alwayes loves Iohn 13.1 But yet as we heard before in speaking of humane Friendship unkind usage may sharpen the countenance of a Friend against us Numb 11.1 Deut. 1.37 1 King 11.9 8.46 2 King 17 18. Psal 2.11 7.6.11 76.6 as Iron sharpens Iron God is of a wonderfull patient and forbearing nature slow to Anger and of great kindnesse yet by unkind usage he may be provoked to anger and hide his face and favour from us as Gods Children have found by sad experience Wherefore let care be had first to avoid all things that may Alienate his affections from us Secondly to do all that is required for the continuance of his Friendship with us Things to be avoided by us whereby his Affection may be alienated are these First a jealousie and suspition of him and his wayes as if he would not stick fast unto us Fidelem si putaveris facies Senec. ep 3. quem etiam si metuimus jus officii laedimus Cicero Orat. pro Roscio 1 Sam. 20.9 John 21.17 1 Cor. 13.7 Psal 78.18 19 20 21. Exod. 4.13 14. or could not help us Friends love not to be suspected Jonathan was much troubled when David seemed to be somewhat jealous of him 1 Sam. 20.9 And Peter was much grieved when Christ asked him the third time if he loved him Iohn 21.17 Love beleeveth all things hopeth all things saith the Apostle so that suspition ariseth from want of Love God cannot indure that we should be jealous of his promises suspect his wayes of power and providence Psal 78.18 19 20 21. Can God furnish a Table c. They said not Positively God cannot do it they only questioned it yet that provoked the most high God against them So Exod. 4.13 14. Moses before had made many excuses for not going on God errand about Israels deliverance out of Aegypt and being pressed still to that service he seemes to give an utter denyall and that with some kinde of passion Send by whom thou should'st send At this the anger of the Lord was kindled for God's espyed a jealousie in him as if God would not preserve him from them that sought his life that was the reason of his backwardnesse whatever other pretence was made of his unfitnesse for the service as appeares by that God spake afterwards unto him vers 19. All the men are dead which sought thy life Numb 20.11 So Numb 20.11 Moses seemed to suspect Gods power in bringing water out of the Rock as appeares by his words and actions in smiting the Rock thrice which God was much offended with as appeares by that sharp reproofe verse 12. God likes not that any Friend of his should be jealous of him and suspect his fidelity as hatred so love and confidence are indivisibly united Secondly murmuring at his Reproofes and Corrections makes a breach betwixt God and his Friends This appeares by that we read Num. 14.1 2 3. c. This provoked God against them Numb 14.1 2 3 11 12. verse 11.12 insomuch as he would have destroyed them had not Moses interceded for them and stood in the gap to turn away his wrath However this sent them backwards the way they came verse 25. Beware of these heart-boylings and murmurings against Gods proceedings God is list of hearing and heares the very repinings of the soul Thirdly Ingratitude in abusing former courtesies in not walking answerable to favours received For this God was offended with Solomon 1 King 11.9 God had appeared unto him twice 1 King 11.9 and yet he transgressed this makes a breach betwixt God and us Ingratitude is hatefull to him Deut. 32.6 Isay 1.2 Jer. 22 -14 Jer. 3.20 Deut. 32.6 So Ier. 22 -14 Isay 1.2 Fourthly Treacherous and perfidious dealing with God Of this God complaines Jer. 3.20 A treacherous Friend he will scarce trust Iohn 2.24 Fifthly Associating our selves in a league of Amity with Gods enemies For this God was highly offended with his Friend Iehosophat 2 Chron. 19.2 Indeed every sin is an enemie to God 1 Chron. 19.2 and so to be avoided especially known sinnes and presumptuous sinnes for these grieve and vex his Spirit Isay 63.10 Isay 63.16 Oh take heed of them As these sinnes of Commission must be avoided so no good duty may be omitted whereby his Affection may in the least kind be alienated from us First Observe him carefully and study in all things to please him It was the saying of Antigona Sophocles in Antig. that she ought to please those with whom she hoped to remaine for ever meaning the Citizens of Heaven how much more should we be carefull to please the God of Heaven and harken to his Counsells follow his advice observe his precepts and commands Gods Friends will do thus Iohn 14.15 21. 15.14 John 14.15 21. and 15.14 A Friend is grieved when he sees his Counsell is slighted or when he is thwarted or Crossed by his Friend Secondly Beware of intermitting and letting fall your ordinary and wonted resorts unto him Intermission of entercourse breedes strangenesse amongst friends and indeed they are never well but when they are in Company one with another A Friend will blame his Friend for visiting him no oftner Thus resort frequently to his house come often to his Table for as this begets friendship betwixt God and us so it preserves it being once had Thirdly Stand out for him speak in his cause No friend can delight to have his eare the grove of his Friends good name to hear his friend wronged and be silent Ecclus. 2.225 Nature did work on the dumb Son of Croesus when he saw his Father ready to be slain so that the strings of his tongue did break and he cryed out oh kill not Croesus And shall not grace work as powerfully in us when we see God dishonoured Mal. 3.15 16 17. See Math. 3.15 16 17. Fourthly Love such as are God's Friends Friends account that that which is done for a friend is done for themselves So what is done for the godly God takes as done to him God will be offended if they be not regarded Math. 25.34 35 44 45. Math. 25.45 Fifthly Rejoyce in God's friendship above all things in the world if you would have it continued A Heathen being asked where his Treasure was Psal 4.6.7 answered where Cyrus my friend is make Gods love and friendship your chief Treasure Thou Lord hast promised all good things to them that love thee saith Austin give me thy self and it sufficeth Sixthly and Lastly keep your hearts and affections loyall to him thine own friend and thy father's friend forsake thou not saith Solomon Prov. 27.10 Prov. 27.10 God is both let nothing draw our affections from him neither world flesh nor Devil nor any way diminish it Observing these rules you may rest assured that as God is your friend so he will continue to be your friend if we forsake not him he will not
ours Use 2 How happy might we be if now at length we would be wise in redeeming of our Time Ephes 5.16 Good houres and opportunityes are merchandize of the highest rate and price and whosoever would be rich in Grace here or Grace hereafter must not suffer any faire opportunity to passe by him but must buy it up out of those Hucksters hands which would forestall the markets of it I meane Profits and pleasures of the world vaine sports and pastimes idle talking immoderate sleeping superfluous feeding c. We give our monyes for meat drink and apparrell so should we be content to part with our delights and pleasures to purchase some time for holy Dutyes We should get knowledge of the worth of the Commodity as Merchants do of that they buy David highly esteemed of the men of Isachar for that they had understanding of the Times 1 Chron. 12.39 1 Chron. 12.39 And God will highly esteeme of us if we be skilfull herein and wise to apprehend them It is good in this sense to be a Time-server So some read Rom. 12.11 Serving the Time the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not much different in old briefe writing Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrose Pellican Calvin Gualt Martyr Erasm The meaning is not that we should be as weathercocks turning with every blast of wind that our Religion should be an Almanack-Religion changing with the Time and season nor a Meridionall-Religion calculated to the height of Westminster nor a Lunary Religion that ebbs and flowes nor a State Religion that obeyes Affections of Persons but the meaning is that we should observe what is fitting for Time and Season and that do yet without departing from truth and honesty that we should reject nothing that in its season is offered nor embrace any thing that is not in its season tendered Quest But how shall a man come to know the fittest season of any actions Resp This indeed is a taske somwhat difficult For as it is God that hath allotted a Time for every action So it is from God that we come to find out the fittnesse and seasonablenesse of Time for each purpose and Action God hath made every thing beautifull in his Time saith Solomon also he hath set the world in their heart so that no man can find out the work that God maketh from the beginning to the end Eccles 3.11 Eccles 3.11 The word that is translated the world doth properly signifie Tempus absconditum a hidden time and is so rendered by some learned Expositors Dr. Jerm in loc as best agreeing with the scrope of the place They read the words thus he hath made all things beautifull in his Time also he hath set a hidden Time in the heart of them that is he hath hid from the heart of men the Time for every thing which he hath appointed so that man of himself cannot find out the work which God maketh so beautifull on its Time So Eccles 9.12 Eccles 9.12 Man knoweth not his Time Such is his ignorance that herein the brute Creatures are preferred before him Jer. 8.7 Jer. 8.7 Yea the very Ant a silly and contemptible creature seemes herein to excell him Pro. 6.6 Pro. 6.6 Notwithstanding the heart of the wise man shall know it God will teach him to discerne both Time and Judgement Eccles 8.5 Psal 25.15 Eccles 8.5 God will guide him in the way that he should choose Psal 25.15 And this he doth both by his word and Spirit His Word is not wanting in pointing out the Time and Season for doing any Action of moment Isay 22.12 23. Nehe. 8.10 Jam. 5.13 Amos 5.13 Pro. 3.2.7 It gives us Rules when to Mourn and when to Rejoyce when to Pray and when to sing Psalms when to Reprove and when to be silent when to give and when to forbeare giving which Generall Rules a wise Christian will apply to his own occasions As for other particular occasions which occasionally happen Now for this Now for that These shall not want a secret knock and call at the Dore of a wisemans heart which shall be as if a man stood behinde him whispering to him saying Now it is a Time to speak to God for his Church and Children Now a word of comfort would be in season to such or such a distressed Creature Now it is a fitting Time to humble thy soul by Prayer before the Almighty and to set in with God to strike when he strikes like the Smith and his boy A secret guidance from Gods blessed spirit will pitch us upon the right Time Hol. 14.9 Who is wise will understand these things There are some other Particular Rules which may be very usefull to us for our direction in seasonable performance of good Actions such are these The first Opportunity that is offered to any for doing good or receiving good would be apprehended and not put by for that is commonly the best It being with Time as it is with a Vessell of Wine the best and purest part of it is first drawn out and that which remaines behind being neere the dreggs and Lees is the worst when a man omitteth a faire Opportunity offered him â—â—cts 24 25. he seldome meets with the like againe Foelix thought to have had a more convenient Time to send for Paul but he never met with it A wise Merchant takes his first Chapman And a wise Christian lets not slip the first occasion offered of doing what good he can Thus Samuel advised Saul when this shall come to passe do that which commeth next thy hand for so the words are to be read 1 Sam. 10.7 1 Sam. 10.7 Eccles 9.10 Hereto tends that of Solomon Eccles 9.10 whatsoever thy hand findeth to do do it with thy might the hand findeth that which is within the reach of it or else within the grasp of it and whatsoever thy hand findeth to do is whatsoever thou art able whatsoever thou hast meanes to do Do that with thy might that is with all thy strength and ability lay fast hold on the first Opportunity suffer it not to slip from thee say not the Dore is now shut I cannot rise to give thee Secondly let the weightyest works have the praecendency those which are first in excellency should be first in Time Math. 6.33 Math. 6.33 No wise man puts off matters of greatest weight and importance till the last but gives them the priority both of Time and Place What Tradesman on a Market day would neglect a good Customer in his shop to heare a Ballad sung in the street What wise man having a suite at Law and the day of hearing at hand would neglect that and spend the Time in delivering letters to this or that Friend Mary was commended above Martha for this Luke 10.42 that she minded principally that one thing which was necessary If an opportunity
declareth and openeth to man what his will is The former is Voluntas quam Deus vult that will which he willeth us to will and with this his Power doth not alwayes concurr And of that our Saviour speaks Math. 23.37 Both these distinctions look the same way Math. 23.37 Others Answer thus Junius The will of God though it be but one as God is one yet this one will doth exercise and extend it self diversly upon divers objects and is to be considered in divers degrees The weakest and most remisse degree is to will the suffering of evill for though God to speak properly wills not sin yet he willingly suffers it which he could easily prevent and hinder if he would oppose his omnipotent Power which he alwayes doth not The next degree of Gods willing stands in commanding good approving of it where it is found And thus he wills and commands that all men should repent and would not that men should perish and these things he willeth seriously but this will which stands in commanding promising and the like is too often resisted and made ineffectuall by men The highest degree of willing in God is when he so wills a thing as that withall he employes his Omnipotent Power for the effecting of it and by this he doth whatsoever he pleaseth in the Heavens and on the Earth Psal 115.3 Psal 115.3 This Will cannot be resisted And thus he wills the salvation of the elect and workes that in them that he requires of them See then that thou provest what the good and acceptable will of God is towards thee Rom. 12.2 Rom. 12.2 Leave secret things to God enquire into that part of his Will revealed Doth any man put his Son to School to learne what his Master thinks Quis tam stulte curiosus est qui filium suum mittat in scholam ut quid Magister cogitet discat saith Austin Consider how farr God hath engaged himself unto thee by promise what qualifications and conditions he expects to be in thee and from thee and so farr as he hath made known his Will unto thee thou may'st rest upon his Power for that shall not be wanting to effect it Call upon me Psal 50.15 saith God in the time of Trouble and I will heare In all thy troubles inward or outward cry call feare not the Power of God doubt not of it Math. 8.2 but say Lord if thou wilt thou canst make me cleane so if thou wilt thou canst pardon me heare me help me Jam. 4.15 Put in if God will in all thy Resolutions make that good and thou may'st conclude what God seeth to be good for me that he will do what God will do that he can do what God will do and can do that shall be done Therefore what God seeth to be good for me shall be Get but Gods good will and all will be well and get unto Christ and feare not but thou shalt have that Luke 2.14 Luke 2.14 Thus you have heard of the discouragements that we may meet withall in our comming to God but notwithstanding all these we may not be driven off A Friend will not be discouraged saith Christ from comming to his Friend although the Dore be shut c. God is your Friend you are his therefore be not discouraged So then let us take one observation more along with us Doct. Gods Friends should not be driven off from seeking to him by Prayer notwithstanding the many discouragements which they meet withall let the Dore be shut the Children abed an unkind answer given yet nothing should stave them off from calling upon God in the day of their Distresse How was Jchosaphat put to it 2 Chron. 20.12 Psal 44.8 to the end he knew not which way to turne him his Enemyes were many people unable to resist yet his eyes were up to God still 2 Chron. 20.12 So Psal 44. from verse 8. to the end nothing could keep them from seeking unto God Nay albeit the Lord had willed his people not to trouble him and positively told them that he would deliver them no more yet that could not beat them off they would stiâ—l seek unto him as we read Judg. 10.13.15 Instance in David Psal 88 3-14 And in Dan. 6.10 Judg. 10.13.15 Psal 88 3-14 Dan. 6.10 Jon. 2.1 2. Math. 20.30 Mark 10.46 So Jon. 2.1 2. He was in the belly of the deep and in the belly of the Whale and had neither Sun-light nor Candle-light little hope of ever being delivered out of that Prison yet he is there praying We read in the Gospel Math. 20.30 of two blind men one was Bartimeus Mark 10.46 they were rebuked by the multitude but that would not do they hold on and cry out after Christ But amongst all examples none is more remarkeable then that we have Math. 15.22 Math. 15.12 It is set out with an Ecce and so calls upon us for speciall regard A poore Cananite comes to Christ in the behalfe of her Daughter who was possessed with a Devill she instantly beseecheth him prostrate on her knees even in the bowels of compassion to behold her Child her little Child as St. Marke hath it and dislodge that uncleane and raging spirit Mark 7.23 who had taken up her body as a Cabinet to rest in Have mercy upon me ô Lord. She saw her self beaten on her poore Childs back and acknowledgeth her own sin in her Daughters sufferings Have mercy on me thou Son of David thou that wast thy self borne of a woman pitty a woman thou that hast the bowells of a man in thee hide not thine eyes from thine own flesh my Daughter my little Daughter is vexed yea greviously vexed with a Devill and thou our blessed Jesus who cam'st to destroy the workes of the Devil have pitty therefore on this my Child c. Now who would expect any other then a present Answer to so humble and pious a suite yet see what discouragements she meets withall First not a word doth Christ give her Math. 15. verse 23. verse 23. he seemeth to neglect and slight her and a willing neglect saith one layes strong seidge to the best Fort of the soul She was well assured that he heard her for she cryed out she whispered not what might she think Math. 9.12 Is this the Physitian that came into the world to cure the sick and doth he refuse to help his Patient Is this that Fountaine that invites all to come and drink freely John 7.37 John 1.1 and doth he now with-hold water fâ—om the thirsty Colos 2 3. Pro. 9.3 4. Is this the Word and wisdome of the Father which sends the maydens to cry out in the Market places Come unto me and Who is simple let him come Esay 61.1 Luke 4.18 and is he now become dumb Is this he that was sent to comfort the afflicted and will he add Affliction to Affliction by a
good and get grace to be freed from the bondage under evil Rom. 7.25 Rom. 7.25 Bring such a will and you will find nothing to be wanting Vse 3 If thou beest one of those that have a will to do good blesse God for it David did so he rejoyced to find the people willing 1 Chron. 29.6 13 14. 1 Chron. 29.6 Quest But may not a man that is godly and hath a renewed will find an unwillingnesse and backwardnesse sometimes Rom. 7.18 in doing good Is it ever present to will as the Apostle speaks of himself Rom. 7.18 Resp The best of Gods Children may at some time find a backwardnesse to some Particular Duty nor do they will this or that Particular good alwayes in like measure 2 Chron. 30.19 Psal 105.4 2 Thes 3.13 Gal. 6.9 Heb. 12.3 2 Tim. 1.6 2 Pet. 1.13 for otherwise what need those frequent exhortations to stirr up our selves to seek the Lord not to be weary in well doing c. And this unwillingnes may arise from many grounds some from without us some from within us as Carnal affections to the world strength of Temptation the weight of some fresh sin committed desertion of the Spirit being grieved in some proportion and such like but none of all these takes off the will à toto though it do à tanto in the generall they have a will to good things and under their greatest lumpishnesse and unfitnesse of spirit to good they have a stronger Bias towards God then any wicked man hath when he is at his best Nor dare they altogether omit those duties which they find no disposednesse of heart to performe Although they cannot do them with Alacrity Jon. 2.4 yet they will do them in obedience Jon 2.4 and be seriously offended with themselves for their unwillingnesse of Spirit striving against it and using all means to overcome it so that the faithfull still have this ground of Comfort that God hath their wills alwayes devoted and resigned to him and though there be a backwardnesse to any duty they approve not of it the general bent of their souls being to his name and to his fear Esay 26.8 Esay 26.8 Quest But say there be a will yet may there not be some hinderance in the doing that good which we would do Resp There may so but first take notice that the Point delivered is to be understood of such things as are within our power for sometimes the will may be overpowred and let as in want of Liberty 1 Thes 2.18 So Sathan may hinder as 1 Thes 2.18 but this Let doth not lessen the will but increase it rather Or through want of health 1 Tim. 5.23 so Timothy would preach oftener but health of body would not permit Or want of estate so when a man would relieve Gods poor Saints 2 Cor. 8.2 3. but wants meanes But these hinderances put no fault at all upon the party 2 Cor. 8.12 2 Cor. 8.12 Sometimes the Let is from within a man Math. 26.41 the flesh Math. 26.41 that is the part unregenerate that hinders performance this may humble us but not dishearten us but teach us to long for that day of our Redemption when our wills shall be perfected c. And so much of this Point A second followes This Friend is said to rise and give he riseth first and gives after which affords us this Lesson that Doct. Friendship well awaked will be yeilding to an honest motion whilst this Friend was in bed and sleeping with his Children at least drowsie as may be thought he denies his Friend but now being risen he graunts what he desires if not more Though Friendship abed denies yet being up it condiscends We read 1. Sam. 20.14 15. 1 Sam. 20.14 15. that David made a Covenant to do good to Jonathan and his Houshold because of the kindnesse that Jonathan shewed to him in the day of his distresse And we find 2 Sam. 9.1 2 Sam. 9. that he enquires whether any of Ionathans race were to be found Search being made Mephibosheth is heard of Ionathans Son and with him he performes the Covenant made But the Story tells us 2 Sam. 16.1 2 3. 2 Sam. 9.7 2 Sam. 16.1 2 3. that Ziba a treacherous and notable Sycophant one of Sauls servants but given to Mephibosheth 2 Sam. 9.7 accuseth his new Master Mephibosheth to David of no less then high treason as if in Davids absence he treasonably aspired to the kingdom David believes Ziba though a single witness upon the first information and without hearing both parties proceeds to censure condemn's Mephibosheth as guilty gives away his Land to that false Informer And here Davids Friendship which he professed to Mephibosheth for his Father Jonathans sake was asleep for in his distracted condition he passed this sentence being in fright and flight when he did it it could scarce be accounted his deliberate act David afterwards the Tide being turned returned to Jerusalem 2 Sam. 19.24 and then Innocence had a day of hearing Mephibosheth meeting David was admitted to speak in his own behalf and he makes a plain relation of the businesse so far was he from any treacherous intent that he had neither washed his feet clothes nor trimmed his beard from the Kings departure till that time he cleares himself discovers the falshood of Ziba who intercepted his purpose in refusing to saddle his Asse which should have supplyed the lamnesse of his legs And then having thus wronged his Master at home he traduced him abroad as if he were the Traytor 2 Sam. 19. Here Friendship began to be awaked David perceives his error and revokes his last sentence ordering that the Lands should be held in Co-partnership as they before had bin Indeed had Friendship bin throughly awaked he would rather have divided Ziba's head from his shoulders then Mephibosheth's Land and justly have punished him for his slaunder but this is enough to prove the point in hand When Friendship is awaked it will be yielding Take yet another Instance and that is in that passage betwixt David and Bathsheba 1 King 1.15 1 King 1.15 David had sworn unto her by the Lord that Solomon her Son should succeed him in the Throne but his Love to Adoniah then the eldest seems to be such that he could willingly have given way that he might reign Here Friendship old matrimonial Friendship was asleep but Bathsheba comes and puts him in mind of his Oath Nathan comes and seconds Bathsheba's motion with an humble and lowly expostulation Is this thing done by my Lord the King Verse 29.30 c. And thus by the seasonable importunity of Bathsheba and Nathan thus seconding each other he comes to be awaked and renews his antient Oath with a passionate Solemnity As the Lord liveth c. ver 29 30. Vers 14 In the New Testament we may find other instances as in that Dialogue that passed betwixt
said Jacob he holds with his hands though his joynts were our of joynt Let God seem to take Esau's part smite him maim him he will not let go his hold What is thy name said the Angel never did I meet with so stout a man Well! kneel down Jacob rise up Israel thou art a Conquerour vers 28. Now Was this strife corporal onely No no hear what the Prophet speaks Hos 12.3 4. Nor was it perfunctory and formal prayer but earnest and importunate Hos 12.34 He cryed and made supplication and thus overcame Besides this Parable of a Friend coming to his Friend at Midnight Christ hath given us another that of the unjust Judge who heard the Widows Cause in regard of her Importunity and not otherwise Luke 18. and withall leaves us a History of his own of the Woman of Canaan who overcame him in the behalf of her Daughter by importunity with which History we have before acquainted you such have the Prayers of the godly been For the further clearing of the Point let me shew you what this Instancie and Importunacie in Prayer is and wherein it consists And so Importunate Prayer is a fervent and frequent desire of the Soul for some special mercy so as it will take no denial Or A fervent and frequent pouring forth our souls to God without giving over till he grant us our desires There are three things in Importunity First Fervency Secondly Frequency Thirdly Perseverance First Fervency This consists not in the loudness of the voyce albeit it be many times expressed by loud crying the Peacock hath a louder voyce then the Nightingale Nor in long praying for God doth not measure prayer by the length albeit long Prayers may be fervent Prayers but in the crying of the Heart The earnest intention and contention of the Soul and Spirit expressed in Scripture Joel 2.3 by renting of the heart and pouring out the Soul and crying of the whole heart Psal 119.145 146. This is added as a Proviso to effectual Prayer 1 Sam. 1.15 Psal 119.145.146 Jam. 5.16 Ver. 17 18. Jam. 5.16 where effectual and fervent are joyned together the more fervencie the more prevalencie in our Prayer Eliahs example is added ver 17 18. He prayed and prayed so it is in the Original We translate it He prayed earnestly and he was heard Thus our Saviour prayed in the days of his flesh Heb. 5.7 Heb. 5.7 We read of a Dutch Martyr in our own Monuments one Giles of Bruxels who was so ardent in his Prayer kneeling by himself in some secret place of the Prison where he was that he seemed to forget himself and being called to his meat he neither heard nor saw who stood by him till he was lifted up by the arms and then he would speak gently to them as one awaked out of a Trance Secondly there must be Frequency in it We give not over at the first denial no nor at the second if we be importunate Psal 27.4 One thing I have desired of the Lord and I will seek after it Psal 27.4 Psal 69.3 Isa 62.9 Ver. 6 7. that is I have sought it and will seek again and again So Psal 69.3 and Isa 62.1 For Sions sake I will not hold my tongue c. He would renew his Suit and follow it and the like he requires of all faithful Watch-men that they cry day and night and not keep silence till they had obtained their desire for Sion 2 Cor. 12. ver 6 7. Thus Paul prayed thrice and Latimer plyed the Throne of Grace with Once again Lord once again restore the Gospel to England as if he would have no nay Thirdly as our Suit is to be renewed Gen. 32.24 so we must persevere in it So Jacob did not onely wrastle but continued all night and morning too He gave not over till he had what he sought for this is injoyned Col. 4.2 1 Thes 5.27 And that Parable propounded for that very end that we should pray and not faint Col. 4.2 1 Thess 5.27 Luke 18.1 Luke 18.1 And thus you see what importunate Prayer is and wherein it stands These Particulars we shall hereafter in the verses following speak more fully unto let us now make some use of this Use 1 If importunate Prayer be prevailing Prayer never marvail that so many of us pray and yet prevail not The prayers of most are but lip-labour and lip labour is lost-labour Luke-warm prayers God respects no more then he doth luke-warm persons and such he hath threatned to spue out of his mouth Rev. 3.16 True Prayer is not the labour of the Lips Rev. 3.16 but the labour of the Heart and of the Soul Moses prayed earnestly to God and yet not a word that we hear him speak Exod. 14.15 Wherefore cryest thou unto me saith God that is with inward groanings Exod. 14.15 albeit there was no audible voyce and God heard that strait The like did Hannah 1 Sam. 1.13 and yet she spake not a loud 1 Sam. 1.13 she spake in her heart saith the Text and that fervently and God heard her and answered her Paul before his Conversion prayed often and long too for he was was a Pharisee and one of the strictest and devoutest of all the Sect as he testifies of himself and they were given to much praying as the Scripture testifies of them yet God took no notice of all his formal and hypocritical Prayers he gave no ear unto them before his Conversion but when he came to be humbled and poured forth his Soul earnestly and fervently God then said of him Behold he prayeth Act. 9.11 Before he prated prayers now he prayeth prayers that was prayer indeed Act. 9.11 which he now put up to God and that God heard How often do we pray and yet forget that we have prayed Can we think that God will hear us when we hear not our selves Or remember that Prayer which we have forgotten that we ever put up unto him Never think to be heard of God in mercy or to obtain any blessing at the hands of God by thy cold careless and customary prayer Psal 141.2 David compares his prayers to Incense and no Incense was offered without fire it was that that made the smoak of it to ascend Prayer that is cold makes but a smother and troubles the eyes of God Isa 1.15 as he shews Isa 1.15 but they are not a sweet Perfume in his Nostrils Vse 2 Oh! that we were more importunate in this Duty then we are that our Prayers were more fervent frequent constant for the poor distressed state of Christs Church and for our selves the Child hath escaped many a stripe by his loud crying Prayer is the Arrow of Deliverance if it be not drawn up to the Head is will hardly fly home unto the Mark. Our Saviour tells us of a King that going with Ten Thousand to make Warre with another that comes against him with
Twenty Thousand sends an Ambassadour Luke 14.31 32. and desires Conditions of Peace whilest his Adversary is yet a great way off Our Prayers are our Ambassadours to God in all our fears and dangers we send them to make our Peace and as they act our Cause we are sure to speed Now it is not by their Rhetorick and Oratory that they prevail with God but by their earnestnesse and fervencie They must go to work as those Ambassadours we read of Isa 33.7 Isa 33.7 They must cry without and weep bitterly and then our Peace will be made So Luther when he had been earnest at his Prayers came leaping out of his Closet crying out to his Fellows Vicimus vicimus and at the same time the States of Germany after long debate concluded for the truth of the Gospel yet unknown to Luther He was wont to term Prayers Christianorum Bombarda the Gun or Canon of Christians But it is God himself that chargeth this Canon Zach. 4.6 It is not by our might or by our power but my Spirit saith God It is the force of that Zach. 4.6 and the strength of that whereby we cry Abba Father Rom. 8. And then Prayer being thus charged God out of a willingness to be prevailed withall puts himself into the way of a Shot he meets such a faithful fervent prayer and is pleased to be wounded with it yea God charges and discharges the Canon upon himself and he puts good words into our mouthes and good purposes into our hearts and so charges the Canon and then leaves his Blessed Spirit to discharge it upon himself and is content so to be overcome by it and yet looks that we should hold the Lint-stock and give fire by enkindling of the Spirit in the use of all good means to make us fervent Quest But doth not this pass good manners to importune the God of Heaven Will it not be imputed Impudencie in the Creature to press the great Creator to condescend to our Requests Princes love it not mean men affect it not and will God suffer it Resp But God's ways are not as mans with him he is magis importunus qui importunat minus most troublesome that is least troub e oâ—e saith Gregory It is true Isa 55. that importunate prayer hath something in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudor of the nature of it which we call Impudencie The Friend in my Text was so importunate as he was impudent again for so much the Notation of the Original Word imp yeth Impudencie taken in the best senâ—e as Christ here uâ—eth the woâ—d is such a holy constant importunity as will take no denial like that in Beggars So Paulinus Paulin. Epâ—st lib. 1. Epist 4. speaking of the Woman which anointed Christ's feet saith that she was pudenter impudens pie improba and such a modest impudencie the Woman of Caenaan had So Gregory Nazianzen speaking of his Siâ—â—er Gorgonâ—a saith that in the vehemency of her prayer honest â quadam impudentiâ egit impudentem she came to a Religious impudencie with God so as to threaten Heaven and tell God that she would never depart from his Altar till she had her Petition granted So Luther had this Impudence Melchier Adam in vita Luther's who when Riches were sent him refused them saying that he had earnestly protested that God should not put him off with those things And yet more Importunate prayer hath a kind of violence in it Tertullian saith that in the publique prayers of the Congregation we besiege God and take him prisoner and bring him to our own Conditions yet this importunity impudencie violence God likes well as in the verse following we shal further shew you Had Abraham had a little more of this Impudencie saith one when he made suit for Sodome Dr. Donn fol. p. 522. Gen. 18.22 33. it might have done well Abraham brought down the price to Ten Righteous and there his modesty staid him Had he gone lower God knows what God would have done for God went not away saith the Text till he had left communing with Abraham that is till Abraham had no more to say to God Abraham left over asking before God left over granting he left over praying before God left over bateing and so Sodome was lost Obj. But Austin speaks of some who pray nimis ardenter too too earnestly so that it seems to be a fault to be too importunate Resp There is a double Importunity one arising from an inordinate desire of that we crave having no respect to the Will and Promise of God This was in Israel desiring of a King And there is another kind of Importunity joyned with a subjection to the Will of God Math. 26.39 42. And this was in Christ Math. 26.39 42. This latter is acceptable and pleasing but the other is displeasing When a man begs prohibited favours as Balaam did in begging leave to go to Balaack and pleasure him in cursing of God's people and Ammon to satisfie his Lust is earnest with God for that which is against his Will revealed and which in his Word he hath absolutely denied to give Or to pray absolutely for that which he hath only conditionally promised to bestow and no otherwise and not therein refer our desires to his good will and pleasure This is too much sawciness such Importunity he cannot brook such pray nimis ardenter and that is displeasing Quest. But say we desire what is lawful may we pray alike earnestly and importunately for one thing as for another for small things as well as great for Earthly things as for Heavenly Resp Our Prayers are to be earnest as well for small things as for great for things Temporal as well as for things Eternal but yet not with the like degree of earnestness The Incense must smoak and the Pot boyl this cannot be without fire yet we make not the like fire to rost an Egg as to rost an Ox. Some things that we stand in need of are more excellent necessary being proper and peculiar to the Elect which God hath absolutely promised about these we are to wrestle Psal 42.1 2. Rom. 15.30 and strive with God and take no denial from him Other things are more common and transitory being but mean and worthless in comparison of the other scarce worth the naming concerning which God is not well pleased that we should spend the heat of our zeal It is worthy of your notice that our Blessed Saviour in that Platform of Prayer which he hath given us puts daily bread before forgiveness of sins not for that it is to be preferred but for that it may sooner be dispatched and more time spent about the other which concerns the Salvation of our Souls there being two Petitions of this nature for one of the other for as it is in powring out of some Liquors that which is thinnest will first
hath for our encouragement therein as you see here is the Text. Large Promises indeed of which more hereafter Lastly the whole Trinity concur in the discharge of the Duty each Person hath a hand in this Holy Exercise Rom. 8.16 17. Heb. 4 14. Rev. 8.3 4. Joh. 16.23 The Holy Ghost frameth our Requests for us Rom. 8.16 17. The Son offereth them up unto his Father Heb. 4.14 Rev. 8.3 4. And the Father accepteth them thus framed and offered up Joh. 16.23 O noble work Ursinus saith one ad quod tanti Artifices concurrunt to the performance whereof so many Artizans do concur and meet The Omnipotencie of the Father the Wisdom of the Son the goodness of the Holy Ghost where Goodness willeth Wisdom disposeth and Omnipotencie performeth These things considered who can question the lawfulness of the work enjoyned yet had we no other Warrant then this in my Text I say Ask it were sufficient Vse 1 Have we not great cause then to be humbled and ashamed for our neglect of so warrantable a work We are daring enough in doing things forbidden but very dastardly and cowardly in good Duties where we should be bold We can swear without Warrant curse and ban without license and commit many other gross sins absolutely forbidden but call upon men to call upon God to seek to him by Prayer for pardon for what is past or for strength for the future Oh then they dare not presume to come before the Lord and speak unto him But is it presumption to do that which is commanded and no presumption to do that which is forbidden upon pain of death So in other things we can bear up with the Legality of our Actions we care not what men say or think of us so long as we have Law or Ordinance on our side to justifie our doings when notwithstanding they will scarce hold out water And yet in the discharge of this Duty how timerous and fearful are we lest we should offend some and displease others to whom we have Relation that like not this praying in a morning nor evening neither in the Family nor otherwise Oh the baseness of our hearts and spirits in yielding to such suggestions It was otherwise with Daniel Dan. 6.8 9. Vers 10. when a Decree was established by Darius against Prayer Dan. 6.8 9. that could not drive him from the doing of it ver 10. He knew well enough who it was that had said Call upon me and was content to hazard his life rather then to hazard his soul saith Chrysostome Chrys de Orand Deum lib. 1. Polan in Dan. 6.10 Nor could that Edict of Hen. the Third King of France restrain the Protestants in his Kingdom from Prayer albeit he had thereby strictly forbad them to pray with their Families No Prince nor Potentate Parent nor Master hath power to forbid what God hath enjoyned and that as a special part of his Worship nor may they be obeyed in any such Injunction should they give it And if fear of punishment nay Death it self should not dishearten us much less should fear of a frown from some that are great or superiour unto us It is a good meditation of an able Divine Mr. Tho Fuller Med. lib. 2. p. 6. concerning the point in hand hear his words A Person of great quality saith he was pleased to lodge one night in my house I durst not invite him to my Family-Prayer and therefore for that time omitted it thereby making a breach in a good Custom and giving Sathan advantage to assauâ—t it yea the loosening of such a link might have endangered the scattering of the Chain Bold bashfulness which durst offend God whilest it did fear man especially considering that though my Guest was never so high yet by the Laws of Hospitality I was above him whilest he was under my Roof Hereafter whosoever cometh within the Doors shall be requested to come within the Discipline of my house if accepting my homely Dyet he will not refuse my Home-Devotion and sitting at my Table will be intreated to kneel down by it Bravely resolved Use 2 Wherefore let us set upon the Duty with all boldness and chearfulness Jos 1.9 Have I not commanded you said God to Joshua in another case as it he should say Go on couragiously whosoever doth oppose I Sam. 13.28 I will bear thee out Wicked Absalom would encourage his servants to a bâ—ouâ—ly act with Fear not Have not I commanded you be couragious and be valiant and shall his Servants venture upon so horrid an act upon his command and we not upon so hoâ—y a Duty upon our Lord and Masters Warrant Jacob thus encouraged himself being to go for his own Countrey by order from God to pass by â—is Brother Esau's Territories whose fury he feated Hast not thou said unto me Gen. 32.9 Return unto thy Countrey I will deal well with thee Gen. 32.9 And shall we fear and be faint-hearted in â—eeking to Goâ— by Prayer having Christ not onely to go before us by his example as we shewed you in the entrance upon â—he Parable but likewise commanding us to perform the Duty who is our Lord and Master to whom we whom we owe absoâ—ute obedience He that healed me the same said unto me John 5.11 Take up thy Bed and walk said the Lame man unto the Jews Thus anâ—wer all Opposers Mockers Scorners whatsoever He that made me he that saved me he that is now my Advocate and shall by my Judge hath said unto me Call upon me ask of me seck to me Thy face Lord will I seek Quest But whom doth this Concern who are in the Pattent or warrant Is it for any one to come into the Presence of so great a God or for those onely who are Gods speciall favorites as was Abraham Daniel Job c. Resp Our Saviour speaks not here as to some Singular Person I say to thee but generally I say to you you my Hearers you my Disciples So then Doct. Prayer is a work of Generall Concernment Psal 145.10 It concerns every one as well as any one the Saints especially Psal 145 10. they are best fitted and qualified to pray and praise the Lord yet all men Generally 1 Tim. 5.8 1 Tim. 5.8 Nor is it to be restrained to men alone as if the woman had nothing to do with it for they are in the Pattent as well as men So Wives with their Husbands 1 Pet. 3.7 and alone by themselves as did Hannah 1 Sam. 1.10 and another Anna that was a widdow 1 Pet. 3.7 1 Sam. 1.10 Luke 2.37 Luke 2.37 No Sex State or Condition but is bound to a performance of this Duty And thence it is that where we read of any Command to pray in Scripture usually it is as large as any of the ten Commandements binding all persons to the performance of it And yet there are two necessary Cautions or Limitations given
faceâ— they do by their prayers as Beggars do by their Rags they hang them upon every hedge they come at and you may judge by that what they are How can those pray for others that are not able to pray for themselves Use 3 As for those who have ability to pray and do indeed pray for us let us with all thankfulness acknowledge their pains and love It is a hard task that we put our friends unto when we desire their prayers for us or ours and a hard task that they undertake for us when they promise to perform it albeit a Duty and who so doth faithfully and truly discharge it doth perform a friendly Office indeed be not unwilling to ride and run for them who are willing to pray for thee Vse 4 But the principal use that we should put this Doctrine unto is to exhort us when we set upon this business to go about it as about a difficult and hard piece of service A principal cause of neglect especially in some families is the difficulty but difficulties in the way to Heaven should not dant us nor discourage us but put the more life courage in us Quint. Curt. lib. 8. As when Alexander met with Porus and saw his mighty Elephants and Army he told his friends that now he had found a people equal to his heart on whom to try his valour So should a Christian say Now I have met with a Duty that will try my best abilities and so set upon it with the more courage and resolution of spirit and preparation Now because some have a better inclination to perform it then power to do it let me give you some general Directions wch being observed may facilitate the work proceeding therein in good order A Truss well packt together is the better born as you know We read of the Builders of Babel that they would build a Tower to reach up to Heaven c. This was their folly but in Prayer we erect up a Building that reacheth to the Clouds Now as wise Builders do in building so let us do herein First with that wise Builder which our Saviour tells us of Luke 14.28 Sit down and count your cost Luke 14.28 Consider what charge you must be at in the doing of it all the care and all the intention that may be is little enough for the service Many Lets and Hinderances from the Devil the World and the Flesh you must expect to meet withall as before was shewed Now unless thou puttest on an unalterable Resolution to break through all Lets thou shalt never keep a constant course in it or keep thy self from a formal and customary performance of it Say then to thy Soul If I will betake my self to this work then this cost I must resolve to be at And lay it as an inviolable Law upon thy self that no Let whatever that is not necessary shall hinder thee from the performance of it after thou hast resolved to set about it First provide materials for the Building Secondly frame it orderly Thirdly prepare the ground whereon to erect the Building Fourthly then rear up the Structure Fitting matter must be provided for Prayer as David did for the Building of the Temple 1 Chron. 22. All materials must be laid in before-hand The wise Preacher saith Solomon Eccles 12.10 11. sought to find out acceptable words he spake not at adventure what came into his mind upon the suddain but prepared the general heads and parts of his Exhortation before-hand We like not that a Preacher should speak to us without premeditation and thinking Now Preaching is God's speaking unto us Praying is our speaking unto him And shall we speak to him suddainly and inconsiderately when we are not willing that he should speak to us after that manner Read Hos 4.2 Take with you words c. Yet our words must not be affected but such as are plain apt and significant But this is the least provide matter and words will not be altogether wanting Did you ever know a Beggar want words that was pinched with need We may be furnished with Matter out of the Book of the Scriptures by that which we read or hear If business permit some part of the Word would be read daily It is a good preparative to Prayer and doth furnish us with fitting matter to commend to God Read the Law and out of that gather a Catalogue of sins committed and Duties omitted Read the Gospel and out of that gather a Catalogue of Pretious Promises made in Christ unto us in every condition that we are or can be in If this be wanting that we cannot read then remember what you have heard the Sabbath day before That Sabbath was ill spent the Sermon weakly preached that doth not afford some store of Provision for Prayer all the week after And as hearing and reading will afford Matter for Prayer so Meditation and Observation affords plenty Meditate on what may humble thee what may raise thee what may encourage thee to come before God More particularly meditate on God's greatness goodness power truth mercy and other of his Attributes These afford great store towards this Fabrick the House of Prayer and Duty of Prayer Then meditate on thy own sinful corrupt nature proneness to evil backwardness to good c. of your own wants and weaknesses and the greatness of the benefit you desire and you shall be furnished with matter And as Meditation so Observation will furnish you abundantly Observe the Passages of God's Providence towards his Church in general you selves and yours in special and that daily and hourly in protecting preserving providing for it and you this do and you cannot want matter for Prayer you shall be furnished abundantly And then having found Materials proceed as Builders use to do The Carpenter saith one being to build an house hews not his Timber at an adventure but before-hand projects in his mind the several Rooms and Parts and accordingly disposeth of his Timber He lays this by for Groundfil that for Spars that for Windows that for Studs c. and fits every piece for its proper place according to the Idea and Platform conceived So should we propound certain general Heads in our mind c. Now the Heads of Prayer are ordinarily three Confession Petition Thanksgiving To the Head of Confession Psal 51.4 Isa 59.12 13. Noh 9.10 Dan. 9.10 11. Ver. 14. 1 King 24.17 the evils of Sin and Punishment are to be referred The Evil of Sin Original Psal 51.4 Actual Isa 59.12 13. Omissions and Commissions Nehem. 9.10 Dan. 9.10 11. The Evil of Punishment Publique Dan. 9.14 Private 1 King 24.17 To the Head of Petition refer all our desires for our selves 1 Thess 5.18 Psal 103.2 or others either for the averting of evil felt or feared which we call Deprecation or for the obtaining of good Temporal or Spiritual which we call Apprecation To the Head of Thanksgiving refer all mercies
nor Christ for Christs sake So Hos 7.14 Ioh. 6.26 searcely is Iesus sought for Iesus saith Austin Propter te Domine propter te was his Motto so must we seek him as not any other thing as it were him not any other thing besides him nor any other thing before him saith Bernard Some Seek Prov. 2.4 Luke 15.9 Dominus quaerendus est sicut diligendus Hug. Card. Esay 26.9 but not fervently and earnestly they Seek not as for silver Prov. 2.4 not as the woman did for her lost groat Luke 15. as God is to be loved so must he be sought with all our heart with all our soul c. So Esay 26.9 Mary at the Sepulchre was so intent that she minded not the Gardiner Lastly Some Seek not constantly and perseveringly Seek the Lord and his strength Psal 105.4 Luke 2.46 2 Tim. 1.17 seek his face evermore saith David Psal 105.4 Ioseph and Mary continued three dayes Seeking So Onesiphorus sought Paul till he found him out 2 Tim. 1.17 All such seek and misse because they seek amisse And so much for Answer to the Objection Use 1 If then at any time we Seek and find not impute the failing unto your selves and not to God for he never said in vain to any of the house of Iacob Esay 45.19 Psal 9.10 Seek you me Esay 45.19 He never forsaketh them that seek him saith David Psal 19.10 and he will not begin now Vse 2 Wherefore be we encouraged to set our hearts to seek the Lord aright 1 Chron. 22.19 1 Chron. 22.19 Seek what you should Seek Seek where you should Seek Seek when you should Seek Seek as you ought to Seek and rest assured that your labour shall not be in vain 1 Cor. 15.58 you shall find In Seeking for earthly things at mans hands we often faile but if we Seek the best at Gods hands we alwayes Speed We may go to the Physitian and Seek health but meet with Death we may go to the Lawyer and Seek for Law and Justice and meet with Injustice and Oppression we may Seek to Friends for kindnesse and favour and finde enmity and hatred from them All that Seek to men speed not though their requests be never so just and honest as we find Luke 18.1 But whom did God ever send away with a sad heart that sought him sincerely Suetonius reports of Titus that he was wont to say that none should go away from speaking with a Prince with a sad heart God likes it not that we should go from him with a dejected spirit it is our own fault if we do Ezra 8.22 Lament 3.23 Psal 34.10 Psal 9.10 Amos 5.6 The hand of the Lord is with them for good who seek him Ezra 8.22 He will be good to that soul Lament 3.23 They shall want no good thing Psal 34.10 Never be forgotten Psal 9.10 But they shall live for ever Amos 5.6 To conclude with that of Berward It is more easy for Heaven and Earth to passe away than that he who so seeketh as he should should not find that so asketh should not receive that so knocketh should not have it opened to him And that is the last branch I am to speak of Text. Knock and it shall be opened unto you And here as in the former we have the thing enjoyned Knock. And the promise made It shall be opened unto you we begin with the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornibus ferio à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knock ye A term that imports more vehemency then either of the former It is a Metaphor taken from the Oxe or some other strong necked beast which runneth with the Horne against any thing with force and violence and gives a great blow unto it Such a holy kind of violence must be offered at the gate of Heaven by our prayers if we would have it opened unto us bare asking is not enough Seeking not sufficient unlesse we so ask so seek as that we Knock withall in our asking and seeking Something is implyed in this term as well as imported that implyed is that Doct. Heaven hath a Door A Door or gate we know is properly that whereby an enterance is made into some house City or other place and serves to let in some and keep out others Thus Metaphorically Heaven is said to have a door or gate Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Acts 10.11 Revel 4.1 19.11 Acts 7.56 Luk. 13 25.2â— Math. 25 1â— Gen. 28.17 Psal 24.7 Math. 7.13 Luke 13.25 28. Revel 4.10 21.12 22.14 Which gates are not literally to be understood but Mystically pro modo intrandi for the manner of Entrance that door those gates are those passages whereby we enter and are admitted This Door doth sometimes open to let in some and is kept shut against others St. Peter saw them open in a vision Acts 10.11 So did St. Iohn Revel 4.1 191.11 St. Steven saw them open visibly and sensibly Acts 7.56 And as it opens so it shuts Luke 13.25 28. Math. 25.10 It keeps out as well as le ts in And it is a large two leaff'd Door Revel 3.8 Per portam Ecclesiae intramus ad portam Paradisi Aug. Serm. de temp 136. 2 Pet. 1.11 the one leaf of it is Grace the Grace of Regeneration and Adoption by this we make our first entrance into Heaven and that in this Life sealed and confirmed unto us in our Baptism which is the Sacrament of our Admission into the visible Church the Suburbs of Heaven and the more we abound in grace the more abundantly do we enter 2 Pet. 1.11 The other Leaffe of this Door is Glory Math. 25. Math. 25.10 No passage to Glory but by Grace and into it our souls shall enter at the day of Death Luke 16.22 23 43. Luke 16.22 23 43. And at the day of Judgment we shall be admitted both in body and soul to enter in with Christ Colos 3.4 Thes 4.17 and Reign with him in Glory Colos 3.4 1 Thes 4.17 Reas The ground of this is laid down Heb. 10.19 20. The High Priest entred into the Holy of Holies Heb. 10.19 20. with the blood of Beasts Now we have free entrance into Heaven it self which is the Truth and Substance of that shaddow through the precious blood of Iesus Christ He is that new and ever living way ordained and consecrated for our only passage into glory Man by his transgression was not onely excluded the Earthly Paradise but the Heavenly Heaven was by it fast shut against him and Hell set wide open for him but God in mercy pittying mans misery â—ent his Son to satisfie his Justice for mans disobedience Sanguis Christi clavis Paradisi Hier. and by satisfying and obeying in our behalf to open Heaven again for us which he did exactly so
we have it in our English Liturgy when thou didst overcome the sharpnesse of Death Aditum per vulnera pandit thou didst open the Kingdome of Heaven to all Believers Thrice were the Heavens opened to him whilst he was on Earth Math. 3.16 Math. 17.5 Acts 1.9 Once in his Baptism Math. 3.16 The second at his Transfiguration Math. 17.5 And the third at his Asscenston Acts 1.9 Which visible Scissures and patefactions were figures of our invisible enterance and that it was made by Christ alone For as St. Iohn speakes of opening the Book No man neither in Heaven nor Earth Revel 5.3 Joh. 14.6 Joh. 10.7 Revel 3.7 Revel 1.18 nor under the Earth was worthy not able to open Heaven for us in which regard he is said to be the Way Ioh. 14.6 and the Door Iohn 10.7 and to have the Key of David Revel 3.7 yea of Death and Hell Revel 1.18 Vse Let such take notice of this Doctrine as think it an easie matter to enter into Heaven 1 Cor. 6 10. Revel 21.8 22 15. albeit they finde themselves amongst those mentioned in the black Catalogue 1 Cor. 6.9 19. Revel 21.8 22 15. whom God hath threatened to exclude yet they make but a tush at all as if they had power to enter whether God will or no at pleasure It is true that Heaven hath a Door but a door that stands not open to all Commers so as that who so will may enter when he will without knocking It is a Door that hath a Lock belonging to it albeit a spring-lock which we can shut upon our selves but not open again at pleasure it is the hand within that must do that Nor is there any other way to enter then by the Door The wall is said to be great and high there is no climbing over that Revel 21.12 Math. 6.20 Revel 21.12 Nor is there any breaking through Math. 6.20 Nor is there any window to creep in at The excellency of Heaven is wonderfull and secret God will not open a window for the eye of his own they may not be prying in too far into his secrets A Door indeed he hath prepared for the foot a passage for the soul both whilst it is in the body in holy thoughts fervent prayers and when it passeth out of the Body at the day of Death but yet so as that Door cannot be opened neither by force nor fraud no Pick-lock nor Golden-key can do any thing here Bribery unlocks the gates of Hell but not the Door of Heaven Nor will St. Peters keyes which the Pope pretends to have fit the wards of that Lock These keyes that hang at the Pope's girdle are the keyes of the bottomlesse pit Revel 9.1 Revel 9.1 not of the gates of this Celestial City Pope Leo being much troubled in his Conscience for sin was cheared up by his Confessor after this manner Quid times sancte Pater c. what makes you thus affraid most holy Father you have the keyes of Heaven and the merit of Christ at your dispose Oh! said Leo this you know that he who sells any thing hath no right in that he sold I fear since we have so often sold Heaven that we shall have no right nor interest therein our selves nay the very Angels of Heaven those Celestiall spirits though they be able to penetrate all things under Heaven yet are they not able by their own power to enter that body without leave no more then they are able to enter into the body of one another The Empyrean Heaven where God and all his blessed ones inhabit eternally gives way to these Messengers by the power of God when they are sent otherwiâ—e they could not passe in or out And shall any wicked Liver think to get in without Gods leave Oh desperate folly Use 2 Secondly what cause have we to magnifie the riches of Gods goodnesse to us wretched sinners who being without hope by reason of sin ever to enter into Heaven either in soul or body there being a brook in the way a torrent of wrath and curses betwixt us and it yet was pleased in giving his Son for us to dry up that torrent and drink up that wrath so that we may passe over it Psal 110.7 as Israel did over Jordan and not be swallowed up so making that possible to us through Christ which through sin was altogether impossible Hos 2.15 Had there bin no Door of Hope as we see there is we had bin the most wretched and miserable of any of the Creatures that God ever made but this may stay our sinking hearts and raise up our drooping spirits It is possible it is possible to enter into Heaven there is a Door and a Door to open Clavus penetrans Clavis aperiens saith Bernard the nailes that fastned him to the Crosse are the key that unlockt it An entrance a passage is made for our Prayers so that they may come into Gods presence and a passage for Gods blessings to come to us A passage from man to God from Earth to Heaven by the Prayer of Faith And a passage again from God to man whilst he heareth Prayer and showreth blessings upon our heads sending down his Holy spirit into us and his Holy Angels to attend upon us even in this Life and at the day of Death A passage for our souls too which if we commit to God in well doing we need not doubt but have comfortable assurance that albeit our bodies be interred in the earth for a time Eccles 12.7 yet our spirits shall return to God that gave them And at the last day a passage will be found both for body and soul into that Heaven whither Christ our head is already ascended and be for ever entertained in that house and within those Doors ubi non intrat inimicus ubi non exit amicus saith Austin where neâ—er any that hates thee shall get to thee nor any that loves thee part from thee Let us often think of the Door and be careful to find the Door get a knowledg of Christ Jesus 1 Cor. 2.2 Acts 4.12 and him crucified there is no other name under heaven to be saved by but by that name He is the way the Truth and the Life If we know not him we do but grope as the Sodomites struck with blindness for the Door but shall not find it God by his word and spirit calls upon you come up hither Revel 4.1 Follow that call it will bring you to the Door and being come knock as we are willed by our Saviour Reve l. 4.1 and knock with violence So much as I have said the word imports and giveth us to understand that Doct. There is a Holy violence to be offered at the gate of Heaven Having found the door it is not enough to call or ask Ho who 's within there Nor to rap easily and gently there must be a bouncing as we use to