The Fast Friend: OR A Friend at Midnight. Set forth in an EXPOSITION ON THAT PARABLE Luke 11. 5.-11. Which of you shall have a Friend, and shall go unto him at Midnight, etc. By Nehemiah Rogers, Minister of the Gospel. Humble thyself and make sure thy Friend, Prov. 6.3. Thine own Friend, and thy Father's Friend forsake not, Prov. 27.10. LONDON: Printed for Geo. Sawbridge, at the Bible, on Ludgate-Hill MDCLVIII. Reader, There is lately Reprinted an Exposition on that Parable, Luke 7. ver. 40-51. etc. There was a certain Creditor, which had two Debtors, etc. By Nehemiah Rogers, Preacher of the Gospel. Also, on that Parable, Luke 10. V 30-38. A certain man went down from Jerusalem to Jericho, and fell amongst Thiefs, etc. By the same Author. To be sold by Geo: Sawbridge, at the Bible on Ludgate - Hill. TO My ever Honoured, and most deserving Friend, and Patron, Edward Herrys, of Much Badow, in Essex, Esquire. Increase of all Outward and Inward Blessings. Worthy Sir, FEw Writers but are ambitious of some high and honourable Patronage for their Labours; their Inscriptions run thus To the Right Honourable,— and, My ever Honoured Lord—. And who so reads their Epistles Dedicatory, wou●d think, that St. Paul was out, when he said, Not many mighty, not many noble are called. 1 Cor. 1.26. And that the most part of the great Ones of the Wor●● were such Religious and worthy Patriots, as that nothing more could be desired, when as an unbias'd man that well knows their persons cannot read (as one truly saith) their gross flatteries without blushing: Robin's. Essay, Obs. 42. This one style of Honoured and deserving Friend, countervails all the other (in my Judgement). I am sure that a Friend which sticketh closer than a Brother, Prov. 1●. 24. sounds better in my Ears, and hath yielded a sweeter refreshing to my bowels, Prov. 27.9 than Honoured Lord. And with that style at this time (and that without flattery) I make bold to salute you. Your friendly favours I may not bury, in a kind of acknowledgement; but I must needs acquaint the World with a part of them. Under God, you were the principal means of obtaining my liberty for the exercising of my Ministerial Function (and that in such a time when it was thought scarce feiseable) you laboured it, you engaged your friends in it and were at cost about it and (at length) effected it to my great comfort and content; who having served my Lord and Master six full Prenticeships in the works of the Gospel, could not but be much troubled now in my old Age, to be turned out of my service, and have my Indentures torn before Death brought me my Freedom; which I daily expect, wanting but few of those years, Psal. 90.10. which David allows in common account to the age of Man. This being done, yet you had not done; but were pleased (having the power in your hand) to remove me from that place where I was, from which (I must confess) I was drawn with much unwillingness) and present me to a Living then vacant, and in your power to dispose of, where (with the general desire, and good liking of the people) as yet I am: And shall desire (seeing God by his good Providence hath so disposed, and if He so see good) to keep my Stall, and thereon to labour with the Bee, which, Plin. Nat. Hist. lib. 11. cap. 6. as the Natural Historian tells us, after Beans do blossom, works hard and loseth not a day, nor plays one whit, if the Wether hinder not. I have not been altogether idle in my younger time, no nor in a tempestuous season (to the glory of God, who hath enabled me, I speak it) albeit I see great cause, now that my Almond-tree doth bloom, and the Wether serves, Eccles. 12.5. to double my diligence, that my last works may be more than the first. Rev. 2.19. As a Monument of my thankfulness to you, whose obligations are thus strong upon me for these great favours, I presume to Dedicate this poor part of my Labours; and do further promise to be your Solicitor unto And TO The Religious, and Well affected Gentlewoman, Mrs. Bridget Herrys, his worthy Comfort, and my Honoured Patroness Increase of all Outward and Inward Blessings. Good Mrs. Herrys, IF it be a fault to join you both in this one Dedication, excuse it; seeing God hath joined you together by his own Ordinance, and knit your hearts together with the Bands of Love: And both, as one have manifested your good Affections unto me, in conferring that Rectory upon me where I now (at present) am, and whereof you both are the true and undoubted Patrons. The same cause (than) I have, of respective thankfulness to the one, as well as to the other; and no other way have I really to express this thankfulness (be side my Prayers) than by sending forth these Papers, under your Names, the poor Present of an ever remaining Debtor, wishing they were as worthy of respect from you, as in many respects they do belong unto you. I send them not clothed, (as the Mother of Cyrus willed, that the words of those who spoke unto her Son should be) in Silk; but in a homely Country dress, such as they were clad withal, in the first delivery; I may truly say with Moses, I am not eloquent, Exod. 1.10. neither at any time have been. And yet I should be loath to deliver my Master's Message, with irreverent, and uncircumcised lips; but in such a Language, as may beseem his service regarding more that my words be full of sense, then of sound, 1 Cor. 2.4. and such was the Apostles speech; might my preaching be like his, than I should think I were rightly eloquent. The Eye, indeed, is a stricter and more curious Examiner, than the Ear▪ and a severer Judge: Life puts a working lustre upon the meanest Language being spoken, (and that generally the Hearer is much affected with); but that lustre is lost in writing which our words had in the delivery. And being but as dead in the letter, the Reader expects that the phrase and style should be pleasing and adorned (as a dead Corpse used to be) with Flowers of Eloquence and Oratory; which yet (unless the matter be sound and sacred) cannot keep men's Writings from rottenness and putrefaction. However, this my labour, in respect of the style and phrase, may be judged by a curious Eye to be simple, plain, and popular, and in that respect contemptible; yet I assure you, that the Subject-matter of the Book is Divine and sacred, and in that respect not despicable; but such as may exercise the Devotion of the best Lady in the Land. Good Mrs. Herrys, that God, job 7. 1●. who doth visit man every morning, and try him every night, hath visited you with infirmity of Body, whereby you are often disabled from attendance on his Public Ordinances, to your great grief (I doubt not): Be pleased under this your restraint, to have some serious and private conference with this Friend, which I here present unto you, (as a thankful testimonial of that duty which I own 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 only the assurance of God's friendly love and favour, that gives the Godly satisfaction in their soarest Afflictions. Nor shall I be wanting, whilst 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 Footstool, and enable you so to glorify 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. O●yth in Essex, with the Neighbourhood thereof, Mr. Benjamin Rouse, Mr. Gregory Rouse, Mr. William Jeffery, Mr. Longly, Mr. Owls, Mr. Will: Scot, (and divers others unnamed) 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 pre-eminence is given to the Ear, Rom. 10. 1●. 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 pre-eminence 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 die: 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 secured in our minds. See here, good Reader, (if thou be'st 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) rejoicing 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 traveled in pain that Christ might be form in you: Nor did I seek yours, but you (you yourselves are my witnesses) desiring to spend those Talents which God had entrusted me withal, and be spent in the laying of them forth for your Soul's benefit: St. Paul goes further, and tells the Corinthians that, Vers. 15. notwithstanding this, yet, the more abundantly he loved, the less he was beloved of them; but that was not my case, and it was a great part of my happiness 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 add 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 wished, both for my comfort, and yours) yet I should have followed the Apostle's rule, ● 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 Devil, 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 stir 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 stir, 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 spiritual understanding, fruitful in every good work, Colos. 2.9, 10, 11. strengthened 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 Steadfastness: 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 Midnight, 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 will rise, and give him as many as he needeth. 9 And I say unto you, Ask, & it shall be given you: Seek, and you shall find: Knock, and it shall be opened unto you. 10. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. A Summary of all the Principal Doctrines (both Literal and Mystical) Collected and Illustrated in this Commentary, upon the Parable, of a Friend going to his Friend at Midnight. With the several Uses and Applications thereof made. Vers. 5. And he said unto them, Which of you shall have a Friend, and shall go unto him at Midnight, and say unto him Friend lend me three loaves. Doct. 1 PRescribers should exemplify their Prescripts by their own Practice. Pag. 9 Use 1 Thence Ministers are directed how to preach profitably. Pag. 10 Use 2 And all Superiors advised to go before Inferiors, in Christian Duties. Pag. 11 Use 3 And all Exhorted to be Practical, as well as Verbal. Pag. 12 Doct. 2 Christ makes choice of tractable Spirits to teach and instruct in the ways of Piety. Pag. 13 Use. Thence, such as have tractable Spirits may be encouraged to attend unto the Word. Pag. 14 Doct. 3 Our principal Care should be of our own Cure. Pag. 15. Reas. 1 For that God's honour is thereby most advanced. Pag. 16. Reas. 2 The good estate of the Church and State furthered. Ibid. Reas. 3 Our own comfort and profit is thereby enlarged. Pag. 17, 18. Reas. 4 And that love which we own to those under our Charge, manifested. Pag. 19 Use 1 Therefore, the want of this Care in Governors is to be lamented. Pag. 19 Use 2 And all Governors of Families persuaded to set up Religion in their Houses. Pag. 22 Use 3 And Inferiors exhorted to submit to a Religious Government. Pag. 30. Doct. 4 It is a profitable way of Teaching, to administer Instruction by way of Interrogation. Pag. 31 Use. Therefore, the want of this kind of Teaching is to be much lamented. Ibid. Doct. 5 Matters weighty, should be pressed upon the Conscience, after the best manner. Pag. 32 Use. And thence Ministers persuaded so to Preach, as that their Hearers may be best edified and affected. Pag. 33 Doct. 6 A fast Friend is hard to find. Pag. 33 Reas. 1 For that true Friendship is only amongst the good. Pag. 34 Reas. 2 Few are of the same disposition and likeness. Ibid. Reas. 3 And the present times are more corrupt than ever. Pag. 35. Use 1 Therefore, many are much mistaken in point of Friendship. Pag. 35 Use 2 And those that have Friends, admonished to prise them. Pag. 41 Use 3 And it makes much to our shame, that there is so little true Friendship amongst us. Pag. 42 Use 4 Nor should we much wonder at it, that we find few Friends faithful. Pag. 43 Doct. 7 None but may find the want of a friend. Pag. 44 Reas. 1 For, that man is like a Bee, and cannot live alone. Ibid. Use 1 Thence the pride of some men's spirits is reproved. Pag. 45 Use 2 And all adwised to make sure of a Friend. Ibid. Doct. 8 It is a sad case to be in want. Pag. 53 Use 1 Therefore, such should be pitied and relieved. Pag. 54 Use 2 And all advised, not heedlessly to bring themselves into it. Ibid. Use. 3 And above all other wants; the Soul's want is most to be lamented. Pag. 55. Doct. 9 God is the good man's Friend. Pag. 56. Reas. 1 For he hath entered into a league of Friendship with them, Pag. 57 Reas. 2 The same Communion that is betwixt Friends, is betwixt God and them. Ibid. Reas. 3 He is always ready to hear them, and pleasure them. Pag. 58. Use. 1 Thence we may be informed of the Honour that God hath put upon the godly. Pag. 59 Use. 2 And directed, whither to go, to find a Friend. Ibid. Use. 3 And such as have God for their Friend may be comforted. Pag. 63. Use. 4 And all admonished; to take heed of wronging the Friends of God, Pag. 70. Doct. 10 A Man that hath a Friend, may notwithstanding be in want. Pag. 71. Reas. 1 For that there is a great narrowness of Affection in the Best. Ibid. Reas. 2 And a great narrowness of Power, in Friends to help. Ibid. Reas. 3 And a great narrowness of Discretion in helping Ibid. Use 1 Therefore none should think all such friendless, as be in want. Ibid. Use 2 Nor should any put too much confidence in earthly Friends. Pag. 72. Doct. 11 Gods own Friends may be in a necessitous Condition. Ibid. Reas. 1 For that all earthly things are mutable, and inconstant. Pag. 73. Reas. 2 It may so fall out, through Satan's malice. Ibid. Reas. 3 But principally through God's providential Administration. Ibid. Reas. 4 God hath an Eye herein, to his own Glory. Pag. 75. Use. 1 Therefore let such as are full be admonished, not to be secure. Pag. 78. Use. 2 And the Hearts of such be supported as are in a needy condition. Pag. 82. Doct. 12 Want of Bread is a great want. Pag. 88 Reas. 1 For that of all Blessings given for sustentation of this life, none is more necessary. Pag. 89. Reas. 2 Nor doth the Want of any other temporal Blessing bring into the like distress. Pag. 90. Use. 1 Therefore from hence the necessity of Tillage may be inferred. Ibid. Use 2 And those who have a hand in bringing a want of Bread on themselves, or Narion, reproved. Pag. 91. Use 3 And we be stirred up to bless God for our present plenty. Pag. 96. Use 4 And convinced of the necessity of Bread for the Soul. Pag. 100 Doct. 13 A faithful Friend is a sure Harbour. Pag. 101. Reas. 1 For a Friend that is near is better than a Brother far off. Pag. 102. Reas. 2 A Friend loveth at all times, and is born for adversity. Pag. 102. Use. 1 Wherefore, desire God to raise us up some Friend in the day of Adversity. Pag. 103. Use. 2 And learn what use to make of Friends in our Calamity. Ibid. Use. 3 And such as pretend Friendship would be exhorted to be faithful. Pag. 105. Doct. 14 God is the Friend, to whom the godly address themselves in trouble. Pag. 107. Reas. 1 For his Name is a strong Tower, and sure defence. Pag. 108. Use. 1 Therefore such are to be reproved as withdraw their Hearts from God. Pag. 110. Use. 2 And, we directed, to fly to God alone in all our wants. Pag. 112. Use. 3 And the godly comforted, who have such a God to fly unto. Pag. 115. Doct. 15 Diligence must be used in Distress, for Redress. Pag. 116. Reas. 1 For God, and the means enjoined to be used, may not be severed. Ibid. Reas. 2 The Promise is made only to such as use their endeavours. Ibid. Use. 1 Wherefore, those who think careless Christians to be the choicest Christians, are much mistaken. Pag. 116. Use. 2 And we better advised them to fit still in the time of trouble. Pag. 117. Doct. 16 Prayer is the best Remedy in the day of our Calamity. Pag. 118. Reas. 1 For it is sanctified by God, as the means of our good. Ibid. Reas. 2 It hath to do above from whence our help cometh. Ibid. Reas. 3 It is a general Remedy for every malady. Pag. 119. Reas. 4 It is the speediest Remedy. Ibid. Reas. 5 And it is an approved Remedy. Ibid. Use. 1 Therefore, such as neglect Prayer, neglect their own good. Ibid. Use. 2 And such as have the Spirit of Prayer, may be comforted and encougaged. Pag. 120. Doct. 17 Love is not lazy. Pag. 121. Use. 1 Thence, the great want of Love both to God and man may be discovered. Pag. 123. Use. 2 And it should provoke us to show the truth of Love by Labour. Pag. 125. Doct. 18 God is a Friend to whom we may resort by Night as well as well as by Day. Pag. 127. Reas. 1 For, the Night is his, as well as the Day. Ibid. Reas. 2 And his Spirit is ready to assist us as well by Night as day. Ibid. Use. 1 Wherefore, want of Time is no good Plea for the omission of that Duty. Ibid. Use. 2 And the godly may be comforted who have God to go unto in the darkest Night. Pag. 129. Use. 3 And further stirred up, to make use of that privilege. Pag. 130. Doct. 19 God is to be sought unto, in our greatest Necessities. Pag. 134. Reas. 1 For, that, he is both able, and willing, to help. Ibid. Use. 1 Therefore, they are to be blamed, that are disheartened in respect of extremity of Affliction, from seeking of God. Pag. 134. Use. 2 And such as are in a dark and sad condition encouraged to seek unto him. Pag. 135. Doct. 20 Honest Motions may not want the help of artificial Insinuations. Pag. 136. Use 1 Wherefore, those, who think all fair Expressions to be no better than Flatteries, are blame-worthy. Pag. 137. Use. 2 And, in all our Addresses unto God, let us make him glorious in his Titles. Pag. 138. Doct. 21 He that lends us befriends us. Pag. 142. Use. 1 Then, there are but few friendly, in that kind. Pag. 144. Use. 2 But, we ought to be friendly one to another, in lending freely. Pag. 146. Use. 3 And, Borrowers should acknowledge it a Favour to be lent unto. Pag. 151. Doct. 22 Temporal things are but borrowed for a time. Pag. 154. Use. 1 Therefore, those are mistaken who boast that what they have is their own. Pag. 156. Use. 2 And it informs us of difference; first, betwixt God and Satan, in the disposing of things of this life; secondly, of God's dispensation, of Blessings Temporal and Spiritual. Pag. 157. Use. 3 And from thence we are exhorted to many Christian Duties. Pag. 158. 159. Doct. 23 Friends may not overburthen Friends with suits. Pag. 159. Use. 1 They are much faulty (then) that do so. Pag. 160. Use. 2 And we are to see that all our Requests, to heaven, be Christian, and modest. Pag. 161. Doct. 24 Bread is good fare at a Friend's Board. Pag. 163. Use. 1 Which makes against the Voluptuousness of this Age. Pag. 164. Use. 2 And, adviseth us to Sobriety, in reference to our invitations. Pag. 167. Doct. 25 In the entertainment of Friends it is lawful to exceed the bounds of ordinary Provision. Pag. 169. Use. 1 Therefore, a pinching Niggardliness becomes not a Friends Table. Pag. 170. Use. 2 And it adviseth us, to use our liberty therein wisely. Ibid. Doct. 26 The Soul's Nourishment is to be sought after. Pag. 172. Reas. 1 For, the Soul hath her decays as well as the Body. Pag. 173. Use. 1 Therefore, the great neglect of many therein is reproved. Ibid. Use. 2 And all exhorted to be as sensible of the want of the Soul, as they are of the Body. Pag. 174. Doct. 27 The Desires of a Christian should be kept within limits. Pag. 176. Reas. 1 For, else they will prove very unruly. Pag. 177. Use. 1 Therefore, the insatiable desires of many are reproved. Ibid. Use. 2 And all exhorted to keep their desires within compass. Pag. 178. Verse 6. For a Friend of mine in his Journey is come unto me, and I have nothing to set before. Doct. 1 Necessity is a forcible Argument. Pag. 183. Reas. 1 For, it hath the force of a Law, and it is above Law. Ibid. Use. 1 Which should teach us to make a right use of it, in reasoning. Pag. 184. Use. 2 And, suffer our brethren's Necessit yes to prevail with us. Pag. 185. Doct. 2 A true Friend makes his Friend's Case his own. Pag. 186. Use. 1 The Friendship we pretend to bear to God, or Man, may thereby be tried. Pag. 187. Use. 2 And, thence may the godly be comforted, in that there are some who will lay to heart their sufferings. Ibid. Doct. 3 It is a friendly part to visit, (albeit we go somewhat out of our way to do it). Pag. 188. Reas. 1 For, things of like nature, desire Union. Ibid. Use 1 Therefore, this duty would not be neglected, nor miss interpreted. Ibid. Doct. 4 Love amongst Friends is reciprocal. Pag. 189. Reas. 1 For, the Foundation of it, is in a similitude of Manners, and Dispositions. Pag. 191. Use. 1 Hence, the want of true love is discovered, amongst pretended Friends. Ibid. Use. 2 And we advised to return love for love, kindness for kindness. Ibid. Use. 3 And directed, in a ready way, how to get love. Pag. 194. Use. 4 And exhorted, to love God who hath loved us first. Pag. 195 Doct. 5 Sense of want is that which makes us to seek out. Pag. 196 Reas. 1 For, Nature is proud, and loath to seek out till needs must. Ibid. Reas. 2 Life is dear, and Nature forcible. Ibid. Use. 1 Thence we see that some good comes by want, and so not to be despised, Pag. 196 Doct. 6 Whilst we are in the Body we are in our journey, Pag. 198 Use. 1 Which Informs us, both of our present and future condition. Pag. 199 Use. 2 And directs us for the ordering of our Conversation aright, ibid. Doct. 7 God is to be sought unto, in the behalf of those we love, Pag. 201 Use. 1 So then, we love not those we pray not for, Pag. 203 Use. 2 Wherefore pray hearty for those we pretend to love, Pag. 204 Use. 3 And let such as pray for us, be truly affected of us, Ibid. Use. 4 And the Godly may be comforted, who have many that pray for them, Pag. 205 Doct. 8 Afflictions drive to God, Pag. 206 Use. 1 Their case must needs be sad, that are not bettered by them, Pag. 207 Use. 2 And it should encourage us to bear Afflictions patiently Pag. 208 Verse. 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. Doct. 1 A Friend within may for a while keep his Friend without, Pag. 214 Use. 1 Thence, a double error in point of Friendship, is reproved, ibid. Doct. 2 God is a Friend, always within call, Pag. 217 Use. 1 Therefore such as neglect this Friend, are inexcusable, Pag. 220 Use. 2 Hence may we be encouraged to seek to him in trouble, Pag. 221 Use. 3 It makes for the comfort of the Godly, that God is so, Pag. 223 Doct. 3 Though God be always within, yet he doth not always grant the Godly their desires at the first call, Pag. 224 Reas. 1 For, that, God hath an eye therein, to his own glory, Pag. 225 Reas. 2 He respects his children's good, which is thereby many ways furthered, and effected, ibid. Use. 1 From whence the wicked have cause to fear that God will never hear them, Pag. 228 Use. 2 And the Godly are blamed, who take delays for denials, Pag. 229 Doct. 4 Sloth is not Shiftless. Pag. 234 Reas. 1 For that carnal Will, hath carnal Wit, o attend it. Pag. 235 Use 1 It should humble the best of us, for those sophistical shifts of our corrupt Nature. Ibid. Doct. 5 Unwilling Minds count it a trouble to be moved to Christian Duties. Pag. 237 Reas. 1 For, every good service, is hard, or easy, as men's minds are inclined. Pag. 238 Use. 1 Whence, we may see that the World is much mistaken in judging of turbulent Persons. Ibid. Use. 2 And learn to omit not christian duty under pretence of trouble. Pag. 241 Use. 3 And, so to live as that we be neither troubled, nor troublesome. Pag. 242 Doct. 6 God may sometimes seemingly give a frowning Answer to his children's Prayers, Pag. 243 Use 1 Yet let us hope in an estate hopeless, Pag. 247 Doct. 7 The Door is to be shut against dangers, ibid. Use. 1 Too blame then, are those that prevent them not, what may be, ibid. Doct. 8 Good duties are many times omitted under the pretence of an unfitting season to do them in, Pag. 249 Use. 1 The best have cause to be humbled, for this corruption, Pag. 251 Use. 2 And be stirred up to a redeeming of their time, Pag. 254 Doct. 9 When the Door is shut, Prayer is not so speeding, as when it stands open, Pag. 259 Use. 1 Think not [then] that one time may be as good as another to seek God in. Pag. 261 Doct. 10 Natural Affection is a great many times to Christian duty. Pag. 264 Reas. 1 For they greatly blind, and corrupt the judgement, Ibid. Use. 1 Therefore be wary how you let lose the reins unto them, Pag. 265 Doct. 11 Whilst God is in Bed no Child he hath is up to help us, Pag. 268 Use. 1 Therefore it is a folly to expect comfort from any Creature, whilst the Creator hides his face, Pag. 270 Use. 2 And be careful to awake God if we would find help, Pag. 271 Doct. 12 Innocency sleeps quietly and securely, Pag. 271 Reas. 1 For, God hath promised, that it shall so do, ibid. Reas. 2 He takes such, into his protection, ibid. Reas. 3 And furnisheth Innocency with a soft bed, ibid. Reas. 4 He pitcheth a strong guard, about them, Pag. 272 Reas. 5 And frees their hearts from slavish fears, ibid. Use. 1 Thence, we insert that the benefit of a quiet Conscience is very great. Pag. 272 Doct. 13 God is not willing that his Children being in Bed should be disquieted. Pag. 273 Use. 1 Therefore, such as do disquiet them, must answer for it, Pag. 277 Use. 2 And great cause we have to lament the Churches present condition, Pag. 282 Use 3 And to endeavour by all good means, to settle the peace of it. Pag. 283 Doct. 14 What man will not do, that he excuseth, with I cannot do Pag. 291 Reas. 1 For, I cannot; is a more modest putoff, then, I will not. Pag. 292 Use. 1 Showing that we are deeply guilty of this fault, both in works of Piety, and Mercy, Pag. 292 Use. 2 And, we should endeavour to mend the Will, and then all would be amended, Pag. 294 Doct. 15 Gods Will doth not always permit his Power, to bring into act, what it could, Pag. 294 Use. 1 To Reason therefore, from God's power, to his Will, is not safe Pag. 298 Use. 2 It reproves such, as tempt God, about his power, ibid. Use. 3 And exhorteth, to make sure Gods Will, that we may comfortably rest upon his power, Pag. 299 Doct. 16 Gods Friends should not be kept from seeking to God, notwithstanding all discouragements, Pag. 302 Reas. 1 For true Faith, overlookes all difficultyes, Pag. 307 Use. 1 Such therefore as are kept from the duty, upon every little discouragement, are faulty, Pag. 308 Use. 2 And, we exhorted to overlook all difficultyes in a discharge of the duty, ibid. Verse 8. I say unto you, Though he will not rise and give him, because he is his Friend; yet because of his Importunity, he will rise and give him as many as he needeth. Doct. 1 Christ is an excellent Casuist, He can resolve cases as well as put them. Pag. 309 Reas. 1 For, he is a greater, and wiser than Solomon. Pag. 310 Use. 1 Therefore, in all scruples, resort we to him, for satisfaction, ibid. Doct. 2 Christ's [I say] his bare testimony is sufficient prooff, Pag. 313 Reas. 1 For, he is the only faithful, and true witness, ibid. Use 1 Then, those that will not accept of it, without other humane testimony, are reproved, Pag. 315 Use. 2 And, much more such, as do absolutely reject it, Pag. 317 Use. 3 Let us therefore give Christ this honour, as to believe him on his bare word, Pag. 318 Use. 4 Much comfort may the Godly gather from hence, Pag. 319 Doct. 3 The Ministers duty is to apply himself unto his Auditory. Pag. 320 Reas. 1 For, they are his Text which he must keep unto, ibid. Reas. 2 And, the life of Doctrine is in the Application of it, ibid. Use. 1 Therefore they are no wise Stewards that apply not, Pag. 321 Use. 2 Nor they wise Hearers that make not, what is delivered their own, by sound Application, ibid. Doct. 4 No want to a willing mind, Pag. 322 Reas. 1 For, the Will, is Queen Regent in the soul, Pag. 325 Use. 1 So then, the principal want, appears to be in the Will, ibid. Use. 2 Therefore see that you get the will rectified, Pag. 329 Use. 3 And let those that have a willing mind bless God for it, Pag. 321 Doct. 5 Friendship well awaked will be yielding. pag. 332 Use. 1 Wherefore, conclude not against Friendship, when it yields not, but rather awaken it, Pag. 335 Doct. 6 In works of mercy, respect must be had to our brothers necessities, Pag. 336 Use. 1 Therefore, they are faulty that have no regard that way, Pag. 337 Use. 2 And, all exhorted, wisely to consider of the poor, and needy, Pag. 338 Doct. 7 God is never so in Bed, but being awaked by fervent and faithful Prayer, he will arise and help his Friends, Pag. 339 Use. 1 Wherefore, let not the wicked triumph, for God will arise, and then his enemies shall be scattered Pag. 342 Use. 2 Nor let the Godly be disheartened under their greatest pressures, Pag. 343 Doct. 8 God in giving hath an eye unto the necessities of his Servants, Pag. 345 Reas. 1 For, he answers Prayer according to the meaning of his own Spirit, Pag. 346 Use. 1 Then we may not put up our Prayers to him, in an absolute way, for all things, Pag. 347 Use. 2 And if we have not those particulars granted which we desired, yet we ought to rest satisfied, ibid. Doct. 9 God is many times larger in his gifts then we are in our desires, Pag. 348. Reas. 1 For he is of a liberal disposition, and gives like a King, Pag. 349 Use. 1 Therefore we should not be discourage in our greatest suits, ibid. Use. 2 And learn to measure unto God as he measureth unto us, Pag. 350 Doct. 10 All liberality and bounty, is not Friendly, Pag. 350 Use. 1 And therefore all liberal persons should not be extolled, Pag. 353 Use. 2 And we wary, that we be not ensnared by the bounty of any, Pag. 354 Doct. 11 God doth not always give where he loves, Pag. 354 Use. 1 No cause then, to be overjoyed, when God so heareth us as to let us have what we desire, Pag. 355 Doct. 12 Importunity is the prevailing Argument with many, Pag. 355 Use. 1 In all honest suits (therefore) hold out, and be not weary, Pag. 356 Use. 2 But in evil suits, arm yourselves against Importunity, ibid. Doct. 13 Importunate, Prayer is prevailing with God, Pag. 356 Use. 1 This informs us, whence it is that our prayer prevail not, Pag. 359 Use. 2 And may stir us up to be more Importunate, and zealous in Prayer, than we have been, Pag. 360 Verse 9 And I say unto you, Ask, and it shall be given you; Seek and ye shall find: Knock and it shall be opened unto you. Doct. 1 Prayer is a warrantable work, Pag. 366 Reas. 1 For the Saints in all ages have practised it, ibid. Reas. 2 And many promises are made unto it, ibid. Reas. 3 And the whole Trinity concur in the discharge of it, ibid. Use. 1 Therefore we have great cause to be humbled for our neglect, Pag. 367 Use. 2 And to be encouraged, to set upon the duty with cheerfulness, Pag. 368 Doct. 2 Prayer is a work of general concernment, Pag. 369 Reas. 1 For Prayer is a moral precept, Pag. 370 Reas. 2 And we are all God's Creatures, and bound to worship him, ibid. Reas. 3 Nor is there any but stands in need of his blessing, ibid. Reas. 4 And there is none but holds something of him, and so stands bound to do suit, and service, ibid. Use. 1 Wherefore all should make conscience of the doing of it, Pag. 371 Use. 2 And those sin highly that neglect it, Pag. 372 Doct. 3 Prayer is a difficult work, Pag. 372 Reas. 1 And that in respect of its own nature, being very spiritual; ibid., Reas. 2 And for that many essential circumstances are required in it, Pag. 373 Reas. 3 And the many let's we are sure to meet with, when we go about it, Pag. 375 Use. 1 Thence we may be informed of the holiness and excellency of the duty, Pag. 377 Use. 2 And the error of those discovered, that think the task easy, ibid. Use. 3 Their labour of Love should be acknowledged, that pray for us, Pag. 378 Use. 4 And when we go about it, to enter upon it, as upon a work of great difficulty, ibid. Use. 5 And it may comfort those who have ability given them in any comfortable manner, or measure to discharge it, Pag. 384 Doct. 4 God expects that our desires should be expressed by word of mouth, Pag. 390 Reas. 1 That others may join with us in the duty, ibid. Reas. 2 And that our Affections may be the better stirred up unto the duty, ibid. Use. 1 Then such as content themselves with short ejaculations, and neglect to use the tongue in Prayer are faulty, Pag. 390 Doct. 5 True Prayer must be accompanied with a sense of the want of those things we crave, Pag. 391 Reas. 1 For that puts us into a praying condition, ibid. Use. 1 Wherefore, take we notice of our particular wants, Pag. 393 Use. 2 And be sensible of them when we go about the duty, Pag. 394 Doct. 6 What we would have, we must crave in the form of Beggars, Pag. 395 Reas. 1 For it is Alms that we live by, Pag. 396 Use. 1 The Church of Rome, herein is failing, ibid. Use. 2 We may be hence informed of our states and conditions, ibid. Use. 3 And learn something from Beggars in praying, ibid. Doct. 7 Ask must go before giving, Pag. 399 Reas. 1 For God stands no further engaged to us by promise, Pag. 400 Reas. 2 And he delights to have his favours sued for, ibid. Reas. 3 Else he might give to them that needed not, ibid. Use. 1 Those who think to have without ask will be deceived, Pag. 401 Use. 2 And let us Examine how we came by what we have, ibid. Use. 3 And be warned not to be tongue-tied, ibid. Doct. 8 Upon fervent Prayer is no denial, Pag. 402 Reas. 1 For God cannot forget his own name, Pag. 403 Reas. 2 Christ intercedeth for such as so Pray, ibid. Reas. 3 The Father himself loveth such, ibid. Use. 1 Seeing it is but ask and have, let it encourage us to call upon God, ibid. Doct. 9 What we obtain by ask, is not of our deserving, Pag. 406 Reas. 1 For (being but beggars) we can deserve nothing, ibid. Reas. 2 Gods blessings are of more worth then to be bought, ibid. Use. 1 By this the Doctrine of merit is overthrown, Pag. 407 Use. 2 And we informed that all we hold is in Frank Almoigne, Pag. 407 Use. 3 And encouraged to come to God, notwithstanding our unworthiness, ibid. Doct. 10 All are at a loss, Pag. 411 Reas. 1 For Adam lost all through his defection, Pag. 412 Reas. 2 And we his posterity, through our own actual transgression, ibid. Use. 1 Then their condition is sad, who are not hereof sensible, Pag. 413 Use. 2 And all prevailed with, to forbear the practice of sin, ibid. Doct. 11 It is not enough to sue by Prayer, unless we pursue by endeavour, Pag. 415 Rom. 1 For otherwise God is but mocked, Pag. 416 Rom. 2 Nor will our seeking be available, ibid. Use 1 Then such as neglect Endeavour, are to be blamed Ibid Use 2 And, all exhorted, to get up, and be doing Pag. 417 Doct. 12 Such as seek faithfully, shall find infallibly. Pag. 419 Reas. 1 For else God should withstand his own glory. Pag. 420 Reas. 2 And his Servants be disheartened. Pag. 420 Use 1 Wherefore, let such as seek, and find not, blame themselves. Pag. 424 Use 2 And all be exhorted to seek God aright. Ibid. Doct. 13 Heaven hath a Door. Pag. 425. Reas. 1 The Highpriest hath opened our passage. Pag. 426 Use 1 Then they are deceived that think, All may enter Ibid. Use 2 And we exhorted, to magnify God's mercy to the Sons of men Pag. 428, Doct. 14 An holy violence is to be offered at the Gates of Heaven. Pag. 429 Use 1 It were happy for us, if we were more violent this way. Pag. 430 Use 2 And should be provoked, to use our hands, as well as Tongues, in Prayer. Pag. 431 Doct. 15 Such is the power of Prayer, that the Gates of Heaven cannot stand shut against it. Pag. 432 Use 1 This (if nothing else) should bring us in love with the duty. Pag. 433 Doct. 16 Evangelical Promises are propounded with Iffs and Ands. Pag. 437 Use 1 Therefore, they sin presumptuously, who put asunder what God hath joined. Pag. 439 Use 2 And desperate is their Dejection, who think it is in vain to serve the Lord. Ibid. Use 3 And, we directed, to take the Promises by the right handle. Pag. 440 Vers. 10. For every one that asketh, receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened. Doct. 1 Repetition of Divine Truths, is useful and warrantable. Pag. 442 Reas. 1 For thereby, the Point taught, is the better urged. Pag. 442 Reas. 2 And the Teacher sooner believed. Pag. 443 Reas. 3 And the Hearer much be tere. Pag. 444 Use 1 Therefore, it is a fault (both in Minister and People) to be therein over nice. Pag. 444 Doct. 2 God is of a liberal disposition. Pag. 445 Reas. 1 For He is Good, and that cannot but communicate itself. Pag. 447 Reas. 2 And He is All-sufficient, and stands in need of nothing. Pag. 447 Reas. 3 He is large in Love and Affection. Pag. 447 Reas. 4 And great in Majesty. Pag. 448 Use 1 Therefore, our horrible Ingratitude, towards so bountiful a God, is to be bewailed. Pag. 448 Use 2 And we, from thence, be stirred up to sundry Duties. Pag. 450 Doct. 3 Arguments drawn from Experience, are very weighty. Pag. 453 Reas. 1 For God is still the same, without change or alteration. Pag. 454 Reas. 2 Experience is got by sense, and that easily errs not. Pag. 455 Use 1 Therefore, such as slight Experience, are to be reproved. Pag. 455 Use 2 And all exhorted to this point of Prudence, To learn from Experience. Pag. 456 Doct. 4 General Acts of Orace, are to be made our own, by particular Application. Pag. 460 Reas 1 For God proceeds still by the same Rule. Pag. 461 Reas. 2 And all God's Children are in the same Covenant. Pag. Ibid. Reas. 3 Nor is God any Respecter of Persons. Pag. Ibid Use 1 Therefore, the Papist, who rejects particular Faith, because a particular word is wanting, is to learn better. Pag. 461 Use. 2 Those likewise, who scruple the applying of General Acts of Grace to themselves, upon the same Popish ground. Pag. 462 Use. 3 And the Godly exhorted, to apply to themselves those gracious Promises that are made to others. Ibid. Use. 4 And further stirred up to acquaint others with God's gracious dealing with themselves. Pag. 463 COurteous Reader; thou canst not expect that Books should be without faults, whilst Men have them; As we say of Men, so may we say of Books, with their Erratas, Every one mend one, and so all will be soon amended. I should trouble both thee and myself in setting down every mistake that hath passed the Press: Those which are most material and wrong the sense are these that follow, which I would desire thee to amend with thy Pen. Page. Line. Error. Correction. 68 10. Grove. Grave. 77 4 like men like means. 101 25 Neighbour Harbour. 109 16 Prion Prison. 125 25 Thirsty Thrifty. 178 21 Gods: Benjamins the Colon being misplaced. God's Benjamins. 234 17 Inhabitation Inhibition. Ibid. 20 Inhabited Inhibited. Ibid. 25 Inhabited Inhibited. 313 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 334 26 out of he out of. 461 5. Particulars Particularly. Ibid Particularly Particulars. Other mistakes thou mayst find, many, both literal, and punctual, but if thou be'st Judicious, thou art likewise Ingenuous; And Ingenuity, like Charity, will cover a multitude of faults. And so once more, Farewell. A Friend at Midnight. The Text, Luke 11.5,- 11. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him; Friend, Lend me three Loaves; for a Friend of mine in his journey, is come unto me, and I have nothing to set before him, etc. THe occasion of propounding this parable, The Occasion. is intimated in the beginning of this Chapter, so it was that as Christ was praying in a certain place, when he ceased one of his Disciples said unto him, Lord teach us to pray, as John also taught his Disciples. They who followed Christ, could not but take notice, how abundant he was in that duty; and thereupon conceived, that Prayer was a business of great importance, otherwise Christ would not have been so often at it: whereupon no sooner had he made an end, (for they would not interrupt him, whilst he was at his devotions) but one of them in the name of the rest, as being all privy to their own infirmities, not knowing what to ask, nor how to ask, as they should; desires Christ to teach them how to pray: that is, to give them a form of prayer, to the end, that they might not fail either in the matter or manner of prayer: which request they urge from John's example, who (as it seems) had given his disciples a platform of prayer, John 1.37. [and this they spoke from their own experience, for some of them had been before times Disciples unto john.] This request of theirs, Christ is pleased presently to grant, Verse 2, 3, 4. and prescribes a form, verse 2, 3, 4. This he willeth them to use, and that not only as a perfect and genuine Rule of prayer, whereby they were to frame all prayers that they made to God, (which is the opinion of the Anabaptists, and other Sectaries grounded on Math. 6.9.) but as a prayer, even word for word; use it, when you pray, say; say what? even these words which now I put into your Mouths. Our Father which art in Heaven, etc. A●beit we may not think that it was the intent of Christ, to bind us strictly to that form of words, (so that we must always use them and no other) but to the matter and affections of this prayer, we are principally tied; and if we compare these two Evangelists together, it will appear that both this very form may be used, and that other forms also may be framed, answerable to this. The Scope. The Platform being given, our Saviour proceeds to press the Use; Assuring them of good success, if they do not faint nor flag in the performance of that duty: and to that purpose propounds two Parables; the one now read, wherein God is presented to us, as a friend, who is ready at all times to supply the wants of his friends for friendship sake, the other of a Father who will not be wanting to his Child, in supplying of his need as occasion serves, verse 11.12, 13. In both he argues from the less unto the greater, If a friend will do thus and thus for his friend; and an Earthly Father so and so for his Child; then doubt not but God who is both you friend and father, (and you dearer to him then any friend can be unto his friend, or Son to an Earthly Parent) will give you audience (come when you will) and supply your wants, (be they what they will be): for God loves not his friends and his Children less than men do theirs, but far more abundantly. In this Parable of a friend coming to his friend at Midnight, Analysis. we have considerable, the preface to it, and then the body of it. The preface in these words, [and he said unto them]. Wherein is notified, first, the Person speaking, [he said.] He who had before, both by doctrine and example taught them to pray. Secondly, The Persons spoken unto, [unto them] that is those who had before desired him to teach them how to pray, and to whom he had prescribed a platform, even to them who were his own Disciples. The Body of the Parable follows, and containeth in it a Propounding, ●nd an Applying part. The part Propounding is contained in those words, Which of you shall have a Friend, etc. to verse 9 And therein we have a case Put, and Resolved. The case is put verse 5.6, 7. And there we may take notice, both of the manner of proposing it, and the matter proposed. The manner of proposing, it is by way of Interrogation, intimating the seriousness of the matter; and by way of Supposition, importing the Rarity of the thing. The matter proposed is the case itself [which of you shall have a Friend and shall go unto him at Midnight, etc.] And there we are informed whose case it was, and what it was. Whose it was, it was a friend's case in General, but the Disciples case, in Special [which of you] q. d. it concerns you all. What it was, we find it to be a case of necessity, or want (a pitiful case indeed) as will appear, if we take notice, first of the Indigent, or person in want, he was such a one as had a friend, he was not friendless, and yet in want; secondly his Exigent, and that shows us First the thing wanted [Bread] which is one of the greatest wants that can befall a man. Secondly the Course he was enforced to take for the supplying of that his want, He goes unto his friend at Midnight, etc. Where take notice first of the Address he made verse 5, 6. Secondly of the Repulse that he received, verse 7. In his Address observe, first to whom he makes it, he addresseth himself unto his friend, and to no other. Secondly, in what manner he doth it, intimated both in that he did, and by that he said. First, in that he did, [he goeth to him at Midnight]; where, his Action, he goes, he sits not still, under a sense of that his want, he sends not a servant to seek out for supply, but gets out adoors himself, and goes unto his friend. And the Amplification, from the Circumstance of Time, it was at Midnight, when one would think fit for him to be in bed, than out of doors. Secondly, By that he said, [Friend lend me three loaves; for a friend of mine, etc.] And there we have his suit first Propounded, and then Prosecuted. It is Proposed and made known in those words, [Friend lend me three loaves] and there the manner and the matter is considerable. For the Manner he proposeth it Rhetorically, by way of insinuation, prefacing it with a loving Compellation, [friend] as if he should have said, I hold you for my friend, and that Emboldens me at this time to trouble you. The Matter [lend me three Loaves]: And there we have the thing desired, which was to Lend, [Lend me] he desireth not any thing of gift, he would only borrow, and so repay again; and then the facility of it (covertly used as a motive); he desired not to borrow of him gold or silver, but three loaves of bread; Bread for Quality, and three Loaves for Quantity. Lend me three Loaves. This Request is Prosecuted and Pressed, verse 6. [For a friend of mine in his journey is come unto me, etc.] And here the Impulsive cause is unfolded of his coming to borrow at such a time of night, Necessity compelled him to do it, and that partly in respect of his guest, and partly of himself. In respect of his guest, [A friend of mine in his journey is come unto me]: Where observe; first the Relation that his guest had unto him, he was a friend of his; secondly, the Manifestation of that friendship, by the fruit thereof, in coming out of his way to visit him. In respect of Himself, [I have nothing to set before him] as if he should have said, I ought to show myself friendly to my friend, and give him courteous entertainment, who comes thus in a friendly way to visit me: but alas such is my condition, that I have not so much as bread to set before him; had I of mine own, I would not at this time be troublesome unto thee, but want is the cause (at present) of my putting you to this trouble. The Repulse that he received in his suit, followeth verse 7. [And he from within shall answer, and say, Trouble me not, etc.] Where observe, first by whom his suit is answered, [He from within shall answer] that is, the friend he had addressed himself unto: Secondly, the Answer itself that was given, containing in it an Inhibition and Resolution. The Inhibition [trouble me not now]; where the thing Inhibited, trouble me not, i. e. do not vex me nor molest me at this time of night. Secondly, the Reasons-rendered, first the door was shut, and so not safe to open it; secondly, his Children all a-bed, and quiet, and not fit that they should be disturbed so unseasonably. Secondly, His Resolution upon the former grounds and reasons, [I cannot rise and give thee] which was as much as to say, I will not: thus he concludes, ●ound●y, and resolutely; and so we have the case put and stated. It is Resolved, verse 8. [I say unto you, Though he will not rise and give him, etc. where first the Person Resolving [I say] and Resolved [you] my Disciples. Secondly; the Resolution itself [though he will not rise and give him, etc.]. There we have, first, a Concession, Grant it be so (for ●o it may be, as before was said) he will not presently arise and give; Secondly, an Assertion [yet because of his importunity he will arise and give,] where first the thing Asserted, and Affirmed: Secondly, the Grounds and Reasons rendered. The thing Asserted is [he will arise and give him as many as he needeth]. Where first his Vigilancy, he shakes of sloth at last being well awaked, and riseth up: Secondly; his bounty in giving more than was desired. He gives [not lends] not three loaves only but supplieth his necessity, giving him as many as he stands in need of. The Grounds and Reasons, are laid down first, Negatively; secondly, Affirmatively. Negatively [not because he is his fr●end,] Albeit that were enough to move him to condescend to his Request. Affirmatively [because of his importunity] that was the prevailing Argument, and prevailed more than friendship did. The Apodosis or Applying part of the Parable follows [And I say unto you, Ask▪ and it shall be given you, Seek and ye shall find, etc. verse 9. 14.] therein first a Mandate, Secondly, the Motive to enforce it. In the Mandate or Command we have, first, a Warrant [I say unto you]; secondly, the Duty itself or the work imposed, laid down in three several terms, Ask, Seek, Knock: here are three Acts, but the Duty is one, and the same; All is but Prayer. The Motive, or Argument wherewith it is pressed, is taken from a Gracious promise of Audience verse 9, 10. And that is Asserted, and then Amplified. The Assertion is three fold, (according to the three fold urging of the Duty) and enfolded with the Precept Ask and [it shall be given unto you] Seek and [you shall find] Knock and [it shall be opened unto you]. It is Amplified, and enlarged, verse 10. [For every one that asketh, receiveth]. And wherein we may take notice, first, of the Extent of the Grant, it reacheth to every one that asketh, and secondly of the Truth of the thing, for it is a known case, and confirmed by Experience, none can deny it. And thus you see, this Parable is like a goodly spreading tree; from the Body whereof proceedeth sundry Arms; from them, sundry Branches; each Branch hath its lesser twiggs; and not a Twigg, without some fruit growing on it, notwithstanding we may not overreach ourselves in the gathering; as for the out-boughs, a little shake shall serve; I may touch upon them, but not stand on them: The Musician, in playing some Lessons upon his Instrument, tunes every string, albeit some of them be scarce once struck, or touched in playing of the Lesson; so in the opening of this Parable, divers things for Method's sake are brought into our Division, which needs not any large Prosecution: we look not on every particular colour in a well drawn Picture, but on the whole piece; it is enough in opening of a Parable, to cast our eye principally upon the general intention and scope, albeit we view not exactly every particular Circumstance; As we say of curious Watches, so may we say of curious Observations from Parables; Not one of many, that goeth true. Parables, are (by reverend Antiquity) resembled to that Role, Ezek. 2.10. Hier. in cap. 2. Ezek. which Ezekiel saw in a vision, spread before him; which was written intus, & à tergo▪ within and without; without in the History, and within in the Mystery; without, in verborum foliis; within, in radice rationis, (as jerom elegantly expresseth it): the former is like the Golden pot; the latter, as the Manna that was hid therein. Now as those who deal in curious stuffs, that are wrought on both sides, view the flowers as well in the inside as on the outside of it; so in our opening and applying of this Parable, we are to take special notice of the inside, which is the Mystical Reference, and not to fasten our eyes altogether upon the outside, the Historical Relation. And so Sense Mystical. By the friend in want that seeks unto his friend, understand we every Christian man and woman, with whom God hath entered into to Covenant and League of friendship, john 15.14, 15. By the friend that is sought unto, understand we God himself who loves all, and would the Salvation of all, (saith Theophylact.) And thus much our Saviour gives us to understand in the Appliing part of this Parable. By the Travelling friend, that came to visit his friend, Amicus enim meus advenit, hoc est Angelus qui animam assumit, etc. Theoph. in Loc. Theophylact understands the Angels of Heaven, who rejoice at the conversion of a sinner, Luke 15.10. * Ego quidem amicumvenientem ad me non alium intelligo quam meipsum: nemo quip charitor mihi, nemo germanior est. Add me ergo de vian venit amicus, cum transitoria deserens ad cor redeo, etc. Bern. Sermo in Rogat. de trib. pan. But Bernard's opinion is more approved, who by this friend understands man himself, or the heart of every man; which when it returns from the Love of sin, it comes out of the way, (wherein it naturally is,) to visit him; And thus it is said of the Prodigal that he came unto himself, when he began to think of leaving his feeding Hogs and Swine, and of returning to his Father's house, Luke 15.17. and this is required of transgressor's ut ad cor redeant, Isai. 46.8. that they return to their hearts again: for indeed sinners are men without minds, their hearts are lost; and when they repent and turn, than their hearts come to them again; as Nebuchadnezars' did to him. And so Augustine to the same purpose, Serm. 5. de verb. Dom. Tom. 4. and Serm. 27. Tom. 10. et Quest. Evang. Lib. 2. cap. 21. * Theoph. in Loc. Aug. Quest. Evang. l. 2. c. 21. Serm. 29. de verb. Dom. Vid. Chemn. Harm. cap. 107. p. 1993. Qui sunt isti tres panes nisi Mysterii coelestis alimentum? Amros in Loc. By the Three loaves which his friend would borrow, some Mystically understand, Faith in the holy and blessed Trinity: as, in the Fathers, power, to strengthen our infirmities; In the Son's wisdom to enlighten our understandings; And in the operation of the blessed Spirit to inflame our wills: Others understand thereby Faith, Hope, and Charity▪ those three Cardinal virtues, or Graces, (as they call them). Bernard understands thereby Truth, Charity, and Fortitude; The first is necessary; that understanding what Truth is, we may do it: The second necessary, that we may love God: The third necessary, for subduing of the flesh. But we may herein be overcurious: our Saviour seems to allude to the ordinary custom of friends in entertaining of their Guests, who would have sufficient, yet not superfluous: And hereby would give us to understand, that our desires must be limited within the bounds of Piety, Equity, and Conveniency; both for soul and body, (other Mystery I conceive none to be therein, save the nourishment of our souls with spiritual and di●ine graces.) † Mediam noctem quidem inquit esse extremum vitae, etc. Theophyl. in Loc. Nox 〈◊〉 denotare potest tempus necessitatis Chem. Harm. c. 107. p. 1●91. By Midnight (the time mentioned of the friends coming to borrow) some understand the end of a man's life; when a man hastens to God, and hopes to receive good from him: Others the time of necessity, temptation, and trial, and that is a time wherein we usually seek to God and fly to him for help: Isa. 26. [with my soul have I desired thee in the night] that is, saith Chemnitius in the time of my necessity and tribulation: Nox enim; omnis tentatio; media autem nox, omnis tentationis fervour. Theophil. Hoc est ostium quod aperiri sibi, etiam Paulus exposcit. Ambros. in Loc. Aug. quest. Evang. Lib. 2.21. Colos. 4.3. Amos 8.11. Math. 25.16. Luke 13.25. That time of night is mentioned, because then all are at rest, and none will rise out of their bed without much calling: And it may intimate the strength of temptation and trouble, under which we are. By the Door shut, Ambrose understands that Door which St. Paul prayed might be opened, that he might speak the Mystery of Christ, for which he was in bonds, Colos. 4.3. So Austin understands it to be meant of the Famine of the word, spoken of, Amos 8. It was shut to the Jews, when the Apostles turned to the Gentiles; And afterwards when bloody persecution did arise for preaching of the Gospel. I conceive, we may understand it in a larger sense; for when any opportunity is lost of doing good; the Door is said to be shut, by a Metaphor. By the Children in bed, some would that the blessed estate of the Church Triumphant in Heaven should be understood; there indeed all is quiet and at rest, with Christ their Head. Others understand thereby the members of the Church Militant here on Earth, Pueri autem, qui in lecto quiescunt, sunt hi qui conve●si sunt & facti sunt pueri, & digni habiti sunt qui quiescerent cum Domino. Theoph. Aug. Tom. 4. Quaest. Evang. Lib. 2. c. 22. who are converted, and become as little Children: these are said to be in bed with God, in regard of his care and protection over them, nor is he willing that any of them should be disquieted of their rest and tranquillity of mind. Others conceive that all Creatures in general are meant thereby, for God is the Father of all, and they are a bed with him, being no way able to help and secure us in our misery, if God doth not arise to help us. And this seems most Genuine. By the Bread, Fish, Egg, mentioned in the Applying part of the Parable, some are of opinion the same is meant that was before by the three loaves. Austin understands by Bread, Charity; by the Fish Faith; by the Egg, Hope. It appears that the Gifts of the Spirit are meant thereby, by what our Saviour speaks, verse 13. To all these particulars, we shall speak more fully in due place. We begin with the preface or introduction [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he said unto them.] The Person teaching is Christ: the Persons taught, are his Disciples: his Domestical servants, The twelve who were constantly with him and attending on him: being of his family, to whom he had prescribed the former platform of Prayer; and being now in a private place, and free from Company, [he said to Them.] The Analytical Table: OR, A View of the Method observed and followed in this ensuing Exposition of that Parable, Which of you shall have a Friend, etc. Luke 11. 5.-11. In which Parable, we have considerable, The Preface to it, And he said unto them, where The Person speaking [He said] The Per●ons spoken to [unto them] The Body of it; wherein The Protasis, or part propounding, vers. 5. 9. Wherein A case put, vers. 5, 6, 7. And there The manner of proposing it, which is By way of Interrogation [Which of you] By way of Supposition [Shall have a Friend] The matter proposed showing Whose case it was A Friend's in general. The Disciples in special. What it was, a case of Necessity; where The Indigent, or person in want, who was a Friend. His exigent, where to take notice of the Thing wanted The course he takes to supply it, and there [Bread] His Address, And shall go unto him at Midnight, etc. Where we see To whom he goes [unto him that is his friend] In what manner he makes it seen. By what he did, he goes unto his friend at Midnight, where His Action he sends not, but (He goes) The Amplification, from the Circumstance of Time (at Midnight.) By the Request he made which is Proposed, and there The manner of proposing it, which was By way of Insinuation. With a respective compellation (Friend.) The matter of it, where The thing desired (Lend me) The motive, it being an easy request. Bread, for quality. Three loave for quantity. Pressed from the compulsive ca●se, and that In respect of his Guest, where The relation he had unto him he was his Friend. A Friend of mine. His friendly visitation of h●m for Being in his j●●●n●y, he is come to me. In respect of himself, who at that time was unprovided to entertain him. I have nothing to set before him. His Repulse, vers. 7. And he from within, etc. Where Who answers him, [He from within.] What answer is given, Trouble me not, etc. where An Inhibition, and in it The thing inhibited, Trouble me not now. The Reasons rendered, The Door is now shut. My Children are with me in bed. The Resolution I cannot rise, And give thee Resolved, ver. 8. where The Persons Resolving [I say] Resolved [unto you] The Determination, and in it A Concession, though he will not rise and give. An Affirmative Attestation, where The thing attested, He will rise, etc. Either His vigilancy, for (he riseth.) His Bounty seen, in that [He gives] not lends. Not three loaves only, but [As many as he needeth.] The Reasons rendered Negative; Not because he is his Friend. Affirmative; because of his Importunity. The Apodosis, o● the part applying, vers. 9, 10. containing in it A Mandare, vers. 9 where The Warrant [I say] The work imposed, expressed by three Acts. Ask Seek Knock The motive from a gracious Promise of Audience, which is Enfolded with the Duty It shall be given you You shall find It shall be opened unto you And amplified, ver. 10. For every o●●e that asketh, receiveth, etc. and there The Extent of the Grant, which reacheth to every one [Every one that asketh, etc.] The truth of the Thing; It being a tried Case [For every one] [He said] In his own Person; mouth to mouth; face to face; and not by his Servants and Messengers (as he spoke in former times, nor as he speaks in these ●atter times to us): but, Heb. 1.1.2. as the best and highest Fourms are taught by the Master himself, so were these by Christ, this duty of Prayer. Had we no other Reason to embrace the Doctrine delivered in the Parable propound, and cause us to be in love with the Duty of Prayer therein pressed this were enough, It is the voice of our well-beloved that requires it, Christ himself, whose lips are like Lillyes dropping sweet-smelling m●rrhe. Cant. 5.5. Cant. 5.5. he, who came from heaven out of the bosom of the Father, he puts the meat into our mouths, teacheth us how to pray, and encourageth us in the Duty. He said, Verse. 1 He that was himself abundant in the duty, (although he had not that need to pray as we have; having no sin of his own to beg pardon for) He, who immediately before, had been at Prayer, and but newly made an end, (as we read vers. 1.) He it is who calls on them and encourageth them to Prayer: stop we here a little, and observe. Doct. Praescribers should do well to exemplify their praescripts by their own practice. Be thou an example (saith Paul to Timothy) in word and conversation, 1 Tim. 4.12. in Charity, in Spirit, in Faith, in Purity, (the only way to preserve his youth from contempt and scorn) 1 Tim. 4.12. Whilst our lives condemn our Doctrine, or our Doctrine our lives; both our Persons, and Prae●●ripts, will grow contemptible. In all things show thyself a pattern of good works (saith the same Apostle): other Patterns Titus ●ight ha●e propounded many, but that was not sufficient; show thyself one. Tit. 2.7. And thus St. Paul, propounds himself a Pattern to be followed, 1 Cor. 7.7. Phil. 3.17. And yet no farther than he followed Christ. He is our best, and most absolute Pattern, 1 Cor. 7.7. Phil. 3.17. & hath propounded his own example to be followed by us. Joh. 13.15. I have Joh. 13.15. given you an example that ye should do, Orig. in Math. as I have done; Now there was not one point of Doctrine which he taught (as Origen observes) that was not exemplified in himself: Blessed (saith he) are the poor in spirit: Math. 5. Blessed are the meek: Blessed are the merciful: Blessed are the peacemakers etc. And who so humble? who so meek? who so merciful? who such a Peacemaker as he was? and hence it was, Math. 7 29. that (as the Evangelist speaks) he taught (not as the Scribes and Pharisees did, but) with Authority. Math. 7.29. Use. This concerns all such, Jam. 3.1. as would become teachers of others (and the world hath many such; many Masters, but few scholars). The only way to teach profitably; is to preach methodically; and no method like to this of our Saviour, who did first, do and then teach, Acts 1.1. as we find, Act. 1.1. We that are in the Ministerial calling must observe this Method in our Teaching. That wisdom prescribed by our Saviour is rarely found in them that heat us, All whatsoever they bid you, observe and do; but do not ye after their works. Math. 23.3. Men are readier to live by sight and sense then faith, Math. 23.3. unless they see (as Thomas in another case) they will not believe what we say. John 20.25. When they perceive a neglect of those duties in ourselves, which we press on others, they imagine that the duty is not so necessary, nor the sin so dangerous as we would make them to believe. All seems but fabula that we teach de inferno, de coelo● at least they imagine, that we propound what is impossible to be observed; Our actions speak louder than our Sermons; Our preaching is our speech; Ou● Good life, is our Eloquence; Our Doctrines are but nakedly propounded, when our life is not answerable: Then there is life in our doctrine, when there is doctrine in our life: Math. 12.15. where these are severed, there is a Ministry divided; And (as Christ spoke of a House or a Kingdom divided against itself that it cannot stand, so may we say of such a Ministry,) it cannot prosper, for one hand pulls down, what the other hand builds up: Rev. 1.16. But when Doing and Teaching are rejoined, than our Sermons are like that twoedged sword, which proceeded out of the mouth of the Lamb, Heb. 4.12. able to divide betwixt the marrow and the bone, betwixt the soul and the darling corruption which we would have amended. Object. But St. Paul disclaims the Preaching of himself, 2 Cor. 4.5. and by denying it in his own practice, 2 Cor. 4.5. he seems to condemn it in all others; and is not this to preach a man's self, to teach by our own example? Reas. But this preaching of a man's self is of another nature: To cry up our own parts, and excellencies, we are forbidden; but thus far a man may and aught to preach himself, to preach out of his own history, and by his own Example: Solomon did thus preach himself to good purpose in his Ecclesiastes; Dr. Donn. and in so preaching the best Arguments are raised to prove his salvation, saith a Reverend Divine. And you that are Parents, Masters, and Governors of Families, this concerns you, as well as it doth us; for as the eye of the Church is upon the Pastor thereof, so is the eye of the Family upon the Governor thereof: they learn their Catechism by the eye, and do what they see done, framing to themselves rules, by their superiors examples, (which are to them, Gen. 30.39. like the speckled rods which Jacob laid in the watering troughs, according to which the Goats conceived.) This Constantine knew full well, and therefore caused the Image of himself, Euseb. de vit. Const. 4.15. kneeling unto his God in Prayer, to be stamped upon his Coyn. Other Emperors were coined, triumphing in Chariots; or preparing for triumphs in battles, and victiories: but he would be coined in that posture Praying, that he might be an example to all his subjects, in that pious action: his coin he knew would pass through every family; and to every family he desired to be an example of piety: Every piece of single money was a Catechism, and taught every subject Religion, and Devotion; And yet this Symbolical catechistical coin of Constantine, was not so convincing a testimony of his piety to his subjects, (for he might be so coined praying, and yet never pray) as is thy actual, real, daily, duly performance of such Christian duties in thy family. Judg. 7.17. Validiora sunt exempla quam verba, & plenius opere dicitur quàm voce. Leo papa de jejun. 1. Wherefore as Gideon said unto his Soldiers, look on me and do likewise; As I do, so shall you do: so say ye, that be governor's of families▪ to all that are under your charge. Think it not enough to give Precepts; let them see the force of the Rule in your Example. Of all proofs Demonstration is most powerful, when an inferior hath just reason to think that his Superiors would have it thus, or thus, this is Music to his heart (for that he hopes in so doing he shall please his Master) when he hears him say that he would have it to be thus, or thus; this is as Rhetoric to his soul, and prevails with him to be doing when he sees the Law of his Superior enjoining it, to be thus, or thus; this is as Logic to his Conscience; he concludes accordingly, but when an inferior sees his superior actually, and really, clearly, and constantly, do thus or thus, this is as a Demonstration to him; the powerfullest proof, and most prevailing. It may be, thou reproovest swearing, lying, in thy child or servant, and yet thou thyself art guilty. But when, think you, will a lewd servant be dissuaded from licentious courses, by the word of a Licentious Master? or that child prove chaste, that scarce can reckon up the Whoredoms and Adulteries of his Parent, without a dozen of Stops and intermissions as one speaketh? Dr. Dunn. What thou reprovest in another, amend first in thyself: and what good duty thou requirest of an inferior, practise thyself: say not Go but come, (which was the wont, saith Tully, of Julius Caesar;) and remember, though the Eloquence of Inferiors is in words, yet the Eloquence of superiors is in Action. In a word, Phil. 2.15.16. there is none present but may make good use of the point delivered, (as is enjoined, Phil. 2.15, 16.) Nor is it enough to give good advice, and counsel, unless we take it; otherwise we shall (sometimes or other) be choked with that Proverbial speech, Luke 4.23. Physician, heal thyself: nor shall we ever be able to make our peace with that same Text, Luke 4.23. Math. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, Math. 5.20. you shall in no case enter into the Kingdom of Heaven: The Pharisees were verbal but not Practical; we must be both, if we hope for Heaven: In hearing of the word, resorting to God's house, we do outwardly celebrate the Sabbath; but in practising that we hear, and being examples to others, we turn all the week into a Sabbath: and that is a savour of rest in the Nostrils of the Lord: When the glass is run we say the Sermon is ended, the Minister hath now done, but we mistake, it is not done till the week be done; nor may it be ended then neither. If the Minister follow his own Doctrine that he delivered, and thou that which thou heardst on the Sabbath enjoined; then that Sermon was a good Sermon, and done indeed. Otherwise, that wherewith the Disciples were unjustly charged, Acts 2.13. we may be justly charged withal, that we were in a manner drunk upon the Sabbath day; for it is one sign of a drunken man to forget both what he said, and heard. Thus much of the Person teaching: now of the Persons taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [Unto them] Text. Not unto the Scribes and Pharisees, who neither respected his Person, (for that they derided,) nor praying, (for they scorned to be taught by him;) but to those he spoke, who were willing to hear, and desirous to learn as appereas before by the Request they made vers. 1. Lord teach us to pray: whence note, Doctr. Christ makes choice of tractable spirits to instruct and teach in the ways of piety. Such as are of a tractable disposition, and willing to be instructed in the wayer of salvation, shall be taught by Christ. These, and only these, Christ makes choice of to reveal the Mysteries of the Kingdom unto, and instruct in holy Duties. When the High Priest questioned with our Saviour about the destroying of the Temple, and building it up again in three deys, he answered him nothing Mark 14.60. And when Herod questioned with him about many things, Mark. 14.60. neither would our Saviour make him any answer, Luke 23.9. So when Pilate asked him what was truth, Luke 23.9. our Saviour (though he was not wont to smother or suppress the truth,) yet he did not instruct him therein, as appears, John 18.38. John 18.38. He knew that these were not fit Auditors to hear of such matresses; but when his Disciples came unto him, and moved questions, about Religion, he still instructs them, and satisfies them in all their doubts; for that he knew them to be men of tractable minds, and spirits, Math. 13.11, 12, 36, 51. Our Saviour, did many things in Capernaum of his own accord, which he refused to do in his own Country, (albeit earnestly requested) and the reason we have, Luke 4.24. Luke 4. verse 24. his own Country men were wayward and perverse, and would not accept of a Prophet in his own Country; for father confirmation of the point delivered, see, Psal. 25.9. Isai. 2.3, & 28.9. Math. 11.25, 28. Use. You that desire to be taught of God, see that you bring with you to the hearing of the word, hearts docible, and tractable; desirous to learn, and be informed; and so you shall want neither direction nor encouragement: find you but ears, hearts, and Christ will find a mouth. There wants no ability in him to reveal his father's will unto thee, Joh. 1.18. Colos. 2.3. Joh. 17.8. John 1.18. Colos. 2.3. Nor is there in him any want of will to instruct and teach; he teacheth freely, John 17.8. Wouldst thou be made clean, (saith Christ to the Leper) why, Be thou clean; So wouldst thou be instructed in the way to Heaven, and mysteries of salvation, desirest thou to know what the good will and pleasure of the Lord is, that thou mayest obey it, and serve him, fear not then, God will not be wanting to such, as are not wanting to themselves. It is no matter what the Capacity, or incapacity of the Scholar be, when there is such a teacher, for Christ doth not only bring Doctrine, but he brings, wit, grace, and ability to the inward man: Let none distrust if they be tractable and will attend the means. But if thou bringest a wayard, and perverse spirit, an illaffected heart to God's Ordinances; God will then answer thee according to the stumbling block of the iniquity that is in thee; Ezek. 14.3. and hid those things from thee, that may make to the eternal good, and welfare of thy soul. To conclude, think often on that parable, Prov. 10.8. The wise in heart will receive Commandments: he that is desirous to hear, that he may learn, such a one shall not want instruction; But a prating fool (such as will quarrel with the Preacher, Object against his Doctrine, out of a distempered affection) he shall fall into misery and trouble, Rom. 2.8, 9 [Unto them] Whom, if we consider (yet again) as they stood in Relation unto Christ, being of his own family, and household; then this may be further collected thence. Doct. Our principal care ought to be of our own Cure; This we gather from Christ's practice, whose greatest care, was over those whom he had special charge of. Every action of Christ, is for our Instruction; but not ever for our Imitation: we may not imitate him in works miraculous, and proper to him as Mediator, otherwise then by Similitude, translating that to our spiritual life, which he as Mediator did. (So as he died we must die, and as he risen again, we must arise likewise.) Nor may we imitate him in his Infirmities, as to be hungry, thirsty, sleepy, weary, etc. For albeit they were not sinful, but only natural, and so unblameable, and are in every one of us; yet we need not strive the attainment of them. But we must imitate him in his imitable graces and actions, as we are willed, 1 Pet. 2.9. show forth the virtues of him that hath called us, 1 Pet. 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. we must preach them abroad (as the word signifies) so clearly practise them, that our lives should be a Sermon upon Christ's life. His life is a perfect Sampler, and every flower of virtue, that his hand hath pricked forth for us, we ought to take out after the best manner that we can: And this is one amongst many other, fit for all that have charge of souls, in any degree (whether he be Minister, or Governor of a Family). After his example, we ought to teach and instruct our Families in necessary points of piety and godliness. This is a Duty frequently enjoined in Scripture, God commands his people, Deut. 4.9, 10. & 6, 7.20. & 11.19, 20. that his Laws should be written upon the posts of their Houses and Gates, in regard of those under Government. All that went in, and came out, were to be instructed. There was an Act and Ordinance, Psal. 81.5.6. made to establish the practice of it. And this was commended, in godly and Religious Governors from time to time, as in Abraham, Gen. 18.19. In Jacob, Gen. ●5. 2.3. in Josh. 24.15. in David, Psal. 101.2, 3. Prov. 4.4. in Bathsheba, Prov. 31.26. In the new Testament; we have Examples, many: In Nobles, John 4.53. Act. 18.8. Captains, as in Cornelius, Act. 10.2. in men of high place, Luk. 19.9. In men of mean rank, Act. 16.34. and in Women, Act. 16.18. All these, performed the Duties of good and religious Governors, in seeking the Salvation of their Families, and promoting their soul's welfare. Reas. Great Reason we have for it, 1. In respect of God, whose honour above all things, we should endeavour to advance, and what better course can be taken for it, then to set up his worship and service in our Families? Isa. 38.19. Isa 38.19. The living shall praise thee, etc.] And how shall they do this? The (Father to Children shall make known thy Truth) which words are not to be restrained to Natural Parents, but to those that are in the place of Parents, Exod. 20.12. 2 King. 5.13. (as all masters and Governors of Families are:) there is no way to win glory to God, more than by winning souls unto him; Joh. 21.15.17. no way of expressing our love to Christ more, then by feeding his sheep and Lambs. Secondly, in respect of the Church, (which, next to God and Christ his Son, should be most dear unto us) care should be had, Dyke in Phil. Epist. Ded. that our Families be religious. The Family, the Church, and the Common wealth, Luther terms three Heavenly Hierarchies; but how is the Family heavenly, saith one, unless the Church be in it? without Religion be set up therein, it will prove but a hellish Hierarchy, not a heavenly; and it will poison both the other. A Family is the first Society of all other; the foundation of the rest: now if the Fountain be poisoned, can the streams be sweet? if Families are poisoned, how will Towns, Cities, Kingdom's flourish? your Families are the Nurseries of the Church, and to be more regarded in that respect, than old Trees; If they be nipped, or bitten young, if the Canker take them, what an Orchard shall we have? if there be ignorance in our Families, profaneness in our Family's discord and contention in our Families; you shall soon find it in a Church and State; for in the chain of Order, every link depends one upon another, and gins below, albeit, it reach very high: let Inferiors in Families, forget their duties to Superiors; Superiors to Magistrates, and Ministers; Magistrates and Ministers, to Princes; in the end, all will forget their duties unto God, who is above all: therefore as Elisha healed the naughty waters, 2 King. 2.21. by casting in Salt at the Spring head; so let us heal disorders in the Church and Nation, by seasoning our Families with piety and Religion; then as the Prophet said, will God say, I have healed these waters, there shall not be any more, psal. 78.4, 5, 6, 7, 8. from them, death or barren land. Never look to have the Church or State to flourish, till our Families flourish in piety. Thirdly, in a Selfrespect, Governors of Families should make conscience of this duty, For Verse. 27 First, Phil. vers. 11. the Profit is great that comes unto you thereby. St. Paul writing to Philemon, in the behalf of Onesimus (after his conversion) telleth him, that however he had been before unprofitable, yet now he should find him a profitable Servant. Those who are faithful to God, will be likewise faithful to Man: so was Abraham's Servant, who being sent about his Master's business, (and a great business too) to take a Wife for Isaac, his Master's Son, he gins his work with Prayer, Gen. 24.12. Gen. 24.12. Lord God of my Master Abraham, send me good speed. And when he saw that God began to prosper what he had took in hand, he was at prayer again, and rendered thanks for his good success, vers. 27. Blessed be the Lord God of my Master Abraham, and how faithful he was to his Master, in the whole carriage of the business, the story testifieth. But in what Family was this Servant trained up? out of what Family came he? why, out of a Religious Family, he was trained up, under a godly and Religious Master, one that would command his Servants, to walk after God. And you may, in the same Chapter, find a Son of the same Family (too:) going into the Fields to pray and meditate, Verse. 63 vers. 63. Thus Sons and Servants, in such Families as are religious, will go about their business, praying, and meditating, and so have a blessing attend them; (without which early rising, and late going to bed, is to no purpose,) when Servants that are untaught, Psal. 127.2. and live in irreligious Families, go about their business, mumblingly and mutteringly; railing, and reviling, cursing, and swearing, and so have the curse of God following them, in all that they put their hands unto. There is no such way to bring Servants and Children to obedience, as to endeavour, that the fear of God may be planted in their hearts. That will cause them to do their work for Conscience sake, to be faithful, as well in their Governors' absence, as presence; and stir them up to pray for good success upon their labours and endeavours; and that is it, which brings the blessing of God upon a Family: Gen. 39.2. Gen. 31.30. Thus was Potiphars Family blessed for joseph's sake, and Laban's for jacob's. Secondly, it is a great honour to a Family, to be godly, and Religious, such Families are Churches, and are dignified with that Title (Rom. 16.2.3. 1 Cor. 16.19. Col. 4.15. Philem. 2.) This is an honourable Appellation; Rom. 16.2.3. 1 Cor. 16.19. Colos. 4.15. Philem. 2. Sirac. 10.2. It honours the Governors themselves, who are best known by their Servants and Children: (they being but as their shadows, Prov. 28.7. & 29.12.) And it honours those, that are members of that Family▪ in that they are become the Children of God, and Heirs of Grace. Thirdly, it brings much comfort to Governors, when those under their charge become Religious, 3 Epist. Joh. 4. Prov. 10.1. & 23, 24, 25. 1 Thes. 2.20. the comfort and contentment of a man's life, lies much in his Family. Ye are our joy, and Crown of rejoicing, said Paul, in another case, 1 Thes. 2.20. so may Governors say of a Religious and well governed Family: But on the other side, looseness and disorder in a Family, makes the lives of the Governors thereof to be very uncomfortable (so the rude, and untoward behaviour of the Wives of profane Esau, Gen. 27.46. did vex the souls of Isaac and Rebeckah, Gen. 27. ult. so Prov. 17.21. & 19.13. the same of Servants.) Fourthly, the great account that Governors are to make to God, for the neglect of their Duties herein, should make them the more careful. Our Servants and our Children are not our own, Ezek. 16.20. but Gods, Ezek. 16.20. they are born to him, and must be educated and brought up for him. You are but God's Deputies, and govern for him: All the power that thou canst challenge in thy Family, is subordinate; we trust our Servants with our goods, and God trusts us with their souls; and he hath given a straight charge unto us, of every one that comes under our Roof, (not much unlike that in the Parable, 1 King. 20.39. Look to this man, if by any means he be missing thy life goes for his life: So) look to this thy Child, 1 King. 20.39. thy Servant; if he be wanting, or missing, if his soul perish through thy negligence, thy soul dies for his. Thus Ely was charged with the sins of his Children, 1 Sam. 2.29. 1 Sam. 2.29. (And, as you know, many a man is undone by Suretyship): But if you can say at the last day, Here am I O Lord, Isa. 8.18. Joh. 17.12. and the Children that thou hast given me: or as Christ in that Prayer of his, I have lost none of them that thou hast given me, but that Son of perdition which was lost before, this will further our Account to our endless comfort. And thus (in many respects) if we love ourselves, we should teach our Families to be Religious. Fifthly and lastly, the tender love and compassion, that we bear at least pretend to bear to those that are under our charge, should put us upon the Duty. Ecclus. 33.29. If thou have a faithful Servant (said the Son of Syrach,) let him be unto thee as thy own soul. The soul is near and dear to us, (I am sure it ought to be.) Now he that loves his soul, will have a care to teach and instruct that soul; so should those Governors have a care to instruct and teach their Families, that love their Families. Meat, Drink, Apparel, and other necessaries of Nature, are not more needful for their body's preservation, then holy Instruction is for their souls salvation. Thus you see, what Reason you have to do, as you from Christ's example are here taught to do, viz. to take care, that those under your charge, be taught Religion, and instructed in the ways to Heaven. Use 1 The want of this care in Governors, cannot be enough lamented! What Master or Governor of a Family is there, that treads in our Saviour's steps, and makes Conscience of instructing those under their charge and Command, in Religious Duties? Cyprian brings in many Children, pitifully complaining against their Parents, for want of Instruction: And the like complaint methinks in these days, I hear sounding in mine ears, made by many Families against their Governors: Alas! what have we done, that we are thus miserably tormented; The negligence, or treachery, or misguided zeal of our Parents and Masters, have brought all this misery upon us: They have proved our Murderers, who should have been our Instructers; they have deprived us of the wholesome nourishment of the word, & gave us a Scorpion instead of a fish: they have plunged us in the mire of sensual pleasures, when they should have dipped us in the sacred Laver of Regeneration: they kept us from God our Father, and the Church our Mother. Had they been godly, we might have been everlastingly happy. The reason of this great neglect, ariseth partly from; Ignorance partly, from Carelessness; partly from Pride▪ & partly from Profaneness. It is a true saying, Ignorantia Judicis, est calamitas innocentis, and it is also true that Ignorantia Domini, est calamitas servi; yet Ignorance is all the plea that some have for the omission of their duty: call upon them to teach and instruct their families, and break unto them the bread of life, they answer in effect as the widow of Zarephta did Elijah when he asked of her a morsel of bread; 2 King. 17.17. As the Lord liveth I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse, and behold I am gathering two sticks that I may go in and dress it for me, and my son, that we may eat and die. I can say the Lords prayer, the Creed, the ten Commandments, and what I can say I teach them, (albeit I understand not the meaning of them) as for other points of Religion, I am to seek therein myself, how then should I instruct others? If this that I do, will not serve the turn, they must die, or do, as God shall please. But as Christ said to Nicodemus, John 3.10. so may I to thee, Art thou a Master in Israel and knowest not these things? Hast thou entered into a married estate? art thou become a father, or master of a family? hast thou children and servants under thy command, and yet art ignorant of the first principles of Christian Religion? A shameful excuse: Marriage was not ordained altogether for Procreation, but for Education and Regeneration of Children. This world might be filled full enough of Children, though there were no marriage; but Heaven could not be filled, nor the place of fallen Angels supplied, without the care of religious Education, which from parents (in lawful marriage) they are likeliest to receive, and God expects that from them they should receive it. And art thou ignorant? This thou speakest to thy shame that so speakest. Others have knowledge (enough) themselves, and are able to instruct their families; Acts 1●. 17. but they are of Gallio's opinion and temper, imagining that matters of Religion belongs not to them to teach; but to Minister. To Church they bring their family, and that's as much as is required of them, (as they think.) And it is well done in doing so; ● Sam. 1.21. Elkanah did the like, 1 Sam. 1.21. and I could wish that more of us would do, as much; but I must further tell you, that this is not enough: were this all that is required of Household Governors, why did the Apostle send women to learn at home of their Husbands? Believe it, every Governor of a family is as deeply charged with the souls of those who are under his Government, Psalm. 78.5. Ephes. 6.4. as any Pastor is with the souls of that Flock which is committed to his Charge; Nor will the public Ministry become fruitful, if that seed which is sown in public, be not watered in private, by Conference, Examination, and good instruction, (as in these sad times Experience doth verify.) Ministers in these days are both Eloquently learned, and learnedly eloquent; mighty in word, and deed, in doctrine and in life; and yet little good is done, by our preaching: And to what can we impute the unprofitableness of our Ministry so much, as to Parent's and Master's omission of family duties? Know then thus much, that as you call our Congregations our charge, (and so they are); and cry shame on us if we be dumb, and idle, (as well you may): so are your families your care, which to neglect the instructing of, is no less sin, and shame for you, then for us in the other case. Others there are, that both can, and would (as they say) set up Religion in their houses and perform Religious duties, but they think it a disgrace unto them, a blemish to their Reputation to stoop so low. Alas! that dust and ashes should be so proud, 2 Sam. 6.22. as to think it any disparagement to worship at the Lords feet in the sight of his Saints! Am I vile? I will yet be more vile said David to Michal (when she scorned him for dancing before the Ark;) He knew no shame belonging to that, nor is there to this. Euseb. Lib. 4. de vita Constant. Eusebius reports of Constantine's Palace that the form of a Church was in it, where was reading of the word, prayer, singing of psalms, which he himself usually would begin and set. Melanct. de Georg. Princ. Anthaltino in Praef. 5. Tom. oper. Lutheri. And Melancthon, of George Prince of Anhalt that his Chamber, was a Church, an University, and a Court; for, besides the dispatch of civil business, there was daily praying; reading; yea and preaching too. I spare to speak of other Precedents, we have Christ's own example, who Catechised his family frequently; said grace at meat, sung psalms with his disciples: prayed with them, taught them to pray: And who art thou then, or what is thy father's house, that thou thinkest thyself to good to serve thy God in the performance of such duties? wert thou an Angel, and hadst thou thy seat above the Clouds, yet would it be no disparagement unto thee, to be sent down from thence to teach and instruct thy inferiors in Religious matters, Dan. 9.21. Luke 1.19. And yet there are a worse sort than these to be met withal, such are they as are so far from teaching their Families to be Religious, Psal. 123.4. that if in case, any that comes under their Roof, be taught unto their hands, they unteach them again, by disgracing prayer, singing, reading of the word, and deriding them that use it. Let such scoffing ismael's, and jeering michal's, hear how the Apostle styles them; Children of the Devil, Enemies of Righteousness, Act. 13.10. and further chargeth them to be such as cease not to prevert the straight way of God, Act. 13.10. But enough of Reproof: suffer now I beseech you the word of Exhortation. Use 2 Be persuaded to plant Religion in your families, and promote Grace and Godliness in your houses; endeavour that it may flourish in your habitations: think it not enough, that yourselves and children and wives be religiously given, but endeavour likewise that the meanest servant under your roof be religious also: Dan. 2.31.32. Otherwise your families will be but like Nebuchadzars' Image; the head gold, the shoulders silver, the arms brass, the legs iron, the feet clay; the lower still the worse. We have long looked for a Reformation both in Church and State, and promised ourselves, much that way; but the harvest is past, Jer. 8.20. the summer is ended, and yet we are not saved: the Church is unreformed, Religion is unsettled, Discipline neglected. To reform all, let us begin at home. 'tis a madness to think that our Congregations will not be reform, so long as our families are poisoned with ignorance, and profaneness. Our Congregations will not be pure Churches, till our families be turned into Churches. Oh that we might live to see that day when we might send our Salutations as St. Paul did Rom. 16.5. (and else where) Salute such a one, and such a one, with the Church, which is in thy house. That we could say of your families, as was said of the family of Juliana, to whom St. Austin and Alipius writes, Epist. 143. domum vestram non parvam Christi Ecclesiam deputamus, we account your house no small Church of Christ. So God will delight to dwell in your houses with you. And very strangers coming under your Roofs will say as Jacob did of Bethel, Surely God is in this place. Gen. 28.16. Would you know how this may be done? Why then, let me make a little stop in my way to tell you. See Mr. Daniel Dykes Platform of household Government in his Expos. on the Epist. to Phil. vers. 2. If in case you would that your houses should be Churches, and deserve that honour to be so styled and esteemed, see that the form of Church-Government, by some prescribed; be by you observed. First, care must be had in the Collecting and gathering of it, (what may be) that none be admitted into your families whom God hath not before admitted into his: we may not hand over head entertain into our society all indifferently, that offer themselves unto us, but such as are of the household of faith. The members of a visible Church are the Saints, Prociel este prophani. (at least so by outward profession.) Nor doth the Church indifferently receive all comers into her society; It admits not (by the Sacrament of Baptism) Children of Turks and Infidels, but such as are of a holy seed; the offspring of Religious Parents: The like care must be had by those who would have their families baptised with the name of a Church. This care had David, Psal. 101.6.7. Psal. 101.6, 7. His eyes were upon the faithful of the Land; that they might dwell with him; such as walked in a perfect way should serve him; As for Liars, flatterers, Drunkards, and deceitful workers, he would have none of them under his Roof, (if known.) Which Psalm, Bishop Ridley read often over to his family, hiring them to learn it by heart, that they might be an example to others of holiness and virtue. And surely here is a great failing in Householders in the choice of Servants: most choose as Solomon did Jeroboam, 1 King. 11.28. he saw that the young man was fit for the work, and so (without any more ado) entertained him into his service: but it had been well for Solomon if a man of more conscience, Mr. Dyke his Epist. Ded. to the Expos. on Phil. though less skill had been retained; (as one saith well): for he sought and wrought the ruin of his house, and whole Family. Thus many Masters and Governors of Families, look no further then to the outward abilities of those they entertain. If they be fit for their service, meet for their work; if they be good husbands, can plough well; thresh well, etc. Albeit they are very Jeroboams otherwise, and of an unsound Religion, lose conversation, they shall be entertained (with curse and all which followeth them;) But is this the way to have your Families become Churches, in suffering them to be Receptacles for Swearers, Drunkards, and such like vicious persons? nay rather, Stables of swine, and Cages of unclean birds (as the Holy Ghost speaks of Babylon, Rev. 18.2.) were our Houses Churches before; yea, such Metamorphize men, (as the Jews did the Lord's house, which of a house of Prayer they made a Den of Thiefs.) And it brings the Prophet's curse upon your Tabernacles, Isal. 13.21.22. the Zim of Ochin do lodge there, and Satyrs, (unclean spirits) dance there. Wherefore, it behoves you to be somewhat shy, and wary whom you entertain to serve you: were you to plant an Orchard, you would not run to every hedge for trees to plant it with, but send far and near for choicest fruit; much more should care be taken in planting a Church in your Families, if you would have it glorious. When thou hast gathered a Church and erected and set it up in thy Family, then see that it be rightly ordered, and governed, as a Church should be. 1. Pet. 5.2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; was the Pastoral charge given by St. Peter to the Elders of the Church, 1 Pet. 5.2. The like charge, is laid on you that are the Elders of a Family: first you are to discharge the duty of a Pastor in feeding of your Family; that is, in well ordering and governing of it (for so the word is used,) 2 Sam. 2.5. & 7, 7. Psal. 78.71.) and in Instructing of it in the things that pertain to life and godliness. Secondly, the office of a Bishop in a careful observing of your flock, with a vigilant and watchful eye; that if any disorders be ready to break in upon your Families, they may be speedily prevented, or resisted: You are to feed your Families, as the Pastor of the Church is to feed his Flock. There are two Pastoral staffs that are spoken of, Zech. 11.7. Zech. 11.7. ult. whereby Gods Flock was fed and guided; the one called Beauty, which was a staff of mercy, and divine protection: The other called Bands, which was the staff of unity, for the conjoining of the Church; or of Correction and just censure of Offenders. To these two staves we may resemble Doctrine and Discipline: As these must be in a Pastor's hand for the well governing of a Church; so must they be in the hand of that Governor of a Family, that would govern it rightly, as it should be governed. Doctrine, is a principal note of a true Church: Deut. 6.6, 7, 8, 9; 2 Tim. 3.15. so is pious instruction to edification and profit, of a Godly Family. The Scriptures must be read; Gods name called upon; Children and Servants, Catechised in the principles of true Religion; & other Religious exercises used, wherein whole Families ought to join together, (if it may be) resembling therein our Church-Assemblies, wherein the Worship and Service of God is jointly performed by the Congregation, Neh. 8.1. 1 Cor. 11.33. The Pastor being there the mouth of the rest, as the Governor of the Family must be here, 2 Kings 22.10. Neh. 8.6. Acts 27.35. Oh that you governor's had this care to see Religion flourish in your houses! the want whereof is a cause that God's blessing is wanting on all other cares you take; and that your Children and Servants remain, the Children and Servants of the Devil; you neglecting those means, whereby they should be made the Children and Servants of God: Is he worse than an Infidel, 1 Tim. 5.8. who provides not food and raiment for his Family? What are you then who suffer the souls of your Families to starve for want of Instruction; & to go naked and ragged for want of that which should be unto them both food and clothing? To Doctrine, Discipline must be joined; this though it be not of the Being of a Church; yet it makes for the well being of it, without which a Church is defective, and will soon corrupt and come to nought, so it is in your Families: Discipline may be no more wanting in the house, then in the Church. That is the Broom that sweeps the house, makes all fair, and clean for God's entrance. Luke 15. It must resemble Church-Discipline both in respect of Order and Censure. Order, 1 Cor. 14.40. must be in your Family, (for God is the God of Order, and not of Confusion.) This is required of a Bishop, 1 Tim. 3.4. he must have his Children in subjection, 1 Tim. 3.4. with all gravity or comeliness, (as some render it.) Now every Governor is a Bishop in his own house; and must see that there be a decorum kept, and observed of all; each one carrying himself according to his place, for the good of the whole: There is a comeliness, peculiar to the subjection of the Wife; and a comeliness peculiar to the subjection of a Child; and a comeliness peculiar to the subjection of a Servant; A comeliness of the inferior, in obeying; a comeliness of the superior, likewise in commanding and ruling: Where this comely Order is not maintained; (every one keeping his station, and doing that which is proper to his Place,) there is no resemblance of the Church (which is said to be beautiful, Cant. 6.4. like an Army with Banners,) but of that Israeliticall Anarchy rather (spoken of Judg. 17.) when every man did that which was good in his own eyes: 2 Sam. 17.23, And who so neglects thus to Order his Family, may be thought worse than Achitophel, who (albeit he hanged himself, yet) had a care to order his own household before he destroyed himself. As there must be household Order, so there must be household Censure: Math. 18.15, 16, 17. And therein our Saviour's direction would be followed, Math. 18.15, 16, 17. Yet in Sins manifest, and public, we are not tied to this Order; but, according to the nature, and quality of the offence, we must begin, sometimes at the last (as was the proceeding with the incestuous Corinthian 1 Cor. 5.) Sometimes with the second as 1 Tim. 5.20. But if less scandalous and private the Order before prescribed, is to be observed. First Offenders, must be Admonished and reproved in private; If that prevail not, then let it be done more publicly before others; if no Reformation follow, then must we proceed to Excommunication, and casting of them out, Psal. 101.4, 5. Him that is such a one I will not, Psal. 101.4, 5. (that is, as is added by our Translators) suffer: such rotten members must be cut off, lest the sound ones be infected by their contagion: If Ishmael turn Scoffer, out of doors with him, (though it be never so grievous to thee to do it, Gen. 21.9.10.12. as it was to Abraham.) Let that Servant be as thy right eye, or hand, very useful and serviceable, yet if he endanger danger thy soul, or the souls of thy Children, by lewd swearing, and open viciousness; spare him not: Our Saviour's speech is peremptory, Erue, abscind, pull out, cut off; cast away with indignation, Math. 5.29.30. Math, 5, 29, 30. rather want both eye and hand, then suffer corruption in either. As thou must discharge the office of a Pastor to thy Family in Feeding of it, so of a Bishop in visiting and overseeing it. Be diligent to know the state of thy Flocks, Pro. 27.23. and look well to thy herds (saith Solomon, Prov. 27.23.) Consider the Condition of them, look to the Number of them, behold them with thine own eye. This David professeth and promiseth to do, Psal. 32.8. he would keep a watchful eye, over them whom he was to guide & govern, Psal. 32.8. lest they might be turned out of the way, wherein they should walk: such a vigilant eye had Jacob over his Family, as appears, Gen. 35.2. the like had Job over his, Gen. 35.2. Job 1.5. Job. 1.5. The good Emperor Antoninus used every year to have his house thus visited, he would strictly examine what disorders were in it; who were vicious; And what order the Visitors did set down for Reformation, was presently put in execution. This is to Bishop it aright, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as one speaks. And from this careful visiting and overseeing is the name given, Act. 20.20. The want of this Vigilancy in Governors, is the Fountain & original of most disorders, in the best Families: Some are careful that there be no iniquity found in their hands▪ Psal. 7.3. but have little or no regard of the iniquity of their heels; Psal. 7.3. Psal. 49.5. Children and Servants may run where they list; Psal. 49.5. say what they list, do what they list; and little notice taken thereof, (especially on the Sabbath): if they follow their business on the week days, and keep close unto their work; then let them go where they will, or do what they will, on the Lord's day, they pass not. Were some of you (who are present here this day) asked, Where are your Sons, your Daughters, man-servants, maid Servants? You are here, but where are they; would it not be a posing question? were you able to give a reasonable answer it to? Let them be out of your work, but an hour in a day, there is examining, Where were you; what have you been doing? then there is chiding, brawling, fight, etc. But on this day, let them make an Alehouse their Temple; Act. 20.7. and the Pot their morning and evening Sacrifice, and continue drinking, as long as Paul did preaching till Midnight: against such there is no law, no threat, no reproose, no punishment (saith an excellent Divine). I beseech you, carry a more watchful eye, over your Families (even in that respect) then heretofore you have done; God will certainly call you to an account, for your not calling them unto it; what though you yourselves frequent God's house; return thence home, stir not abroad, &c: yet Their sins (through your neglect) run upon your score. A Minister may be Pastorally Nonresident, Albeit he be not Personally so. If he be a stranger to his Pulpit, though he be no straggler out of the bounds of his own Parish, he resides not: (And indeed that is the worst non-residency of the two). This may be thy case; thou mayest keep at home, but if thou behavest not thyself there wisely in a perfect way, Psal. 101.2. but neglectest thy duty; thou art guilty of the sin of non-residency, and if any of thy flock miscarry (through thy neglect) by the scab, fly, or rot, etc. you must make it good to the great Shepherd of the sheep, at the day of Reckoning. Obj. 1 But youth will be youth (you say) do what we can; In the best and most religious Families, there are as many bad Servants, as in the worst. It is with our Families as with our visible Congregations; Resp. no Church on Earth is completely perfect: there will be a mixture of good and bad, (especially in great Families); as in a great Herd it is a venture, if there be not some Rascal dear to be found in it; Neither Noah nor Lot had all their Servants in obedience to God, (yet they might seem good, and their Masters might think well of them, because they could not discern the heart, but God found them otherwise, as it is likely). Good Elisha had a lying covetous & sacrilegious Gehezi to serve him; And in Christ's own Family there was a Judas, (albeit he played his prize closely,): but none of these suffered open viciousness to abide under their Roofs, nor may we: Do you your duty, let your care be that God may be honoured, and worshipped, your Families well ordered, Christian duties solemnly performed: and then though the success be not answerable to your endeavours, that you cannot prevail with your Children and Servants (as were to be wished) yet in doing your best endeavour to promote Religion, in your Families; you shall have comfort and deliver your own souls. Ezek. 3.19. And albeit some (and the greatest some too) be rotten and unsound, yet your houses shall be honoured with the name of a Church, Prov. 12.7.14 11. Gen. 4.14. from the better part (which always gives the denomination) as Adam's house was called the Face of God; albeit Cain a castaway was therein born, and brought up, Gen. 4.14. And your Tabernacles shall stand long and flourish. Obj. 2 If Governors and Masters be thus strict, and look so narrowly to their Servants, what Servants will abide by it; work must be left undone, or we must do it ourselves. (Say some.) Bad Servants indeed will (it may be) rather leave thy service, then be drawn to serve the Lord; Resp. but if they be unwilling to keep the Commandments of God, their room is better than their company: and this be sure of, that a few Servants fearing God, will be better for you, and bring a greater blessing upon their labours, than a many of wicked and deboist Servants will, or can: for they but corrupt others, and speak of wicked blasphemy; vex the best; and perhaps bring a curse upon the Family wherein they live. Secondly, the world is not so bad and barren, but some good Servants may be found, who will delight to dwell in Religious Families: Abraham was very strict in seeing that his Servants served God; and yet he had so great a Family, Gen. 14.14. that on a sudden he was able to arm 318. fight men, Gen. 14.14. Nor did joshua, nor David, Hester, nor Cornelius want Servants, Albeit they did carefully see, that their Servants were Religious; Doubt not then but if you yourselves be good, you shall meet with some Servants that are good. Obj. 3 Times were better then, than now, and more good Servants might be had. Rather; Masters, Parents and Governors were better then, Resp. than now, they used more means to bring Servants unto good, then now they do; and God accordingly blessed their endeavours. Walk you in the same path, that they did, and then complain if you have cause; see if you have not, as good Children, and Servants, as they had: Teach them, pray for them, regard them, reward them: and you shall have such, as will think it a happiness, to live under your Roofs. I conclude this Use, with a speech of Austin. Notwithstanding, my dear Friends (saith he), Aug. in Psal. 50. pag. 596. in so great a difference of manners, and such abominable corruptions, govern your houses, govern your Children, govern your Families. As it behoves us to speak to you in the Church, so it pertains to you to do in your houses (which is likewise, or aught to be, the house of God) that you may be able to give a good account to God of those who are under you. Use. 3 I have a word or two, for all inferiors, and such as live under Government, (before I dismiss the point:) Are your Governors bound to instruct and teach you? then questionless you must be content to be instructed and taught by them in the ways of piety, and submit unto their Government. For three things (saith the wise man Agur) the Earth is moved, Pro. 30.31. and for the fourth it cannot sustain itself: and the first of the four is, when a Servant will reign, Prov. 30.21. that is, when a Servant despiseth his Master's Government, and followeth his own ways. This disquiets the whole Earth: Family, Town, City, Country, all are disquieted thereby, & especially if you refuse to be tractable and submit to them that have the oversight of you, in the ways of Religion. And yet such a licentious liberty do many Servants affect, that (to choose) they will live in such Families, wherein all things are lawful (except godliness:) Of all Masters they care not for living with these Religious Masters; who if they call on them to hear the word, resort to God's houser, or to be Catechised, or conferred with about what they have heard; then with the Prodigal, Luke 15. in the Gospel, they will up and be gone, and choose rather to live where they may feed with swine, and eat husks, then to live in such a house, where is bread enough: But remember you that Exhortation, Prov. 1.8, 9 Prov. 8, 9 my Son hear the instruction of thy Father, and forsake not the law of thy Mother, for they shall be an ornament of Grace unto thy head, and chains about thy neck. It was David's prayer, in the behalf of the prosperity of the Israelites, that their Sons and Daughters might be as corner stones polished after the similitude of a Palace, Psal. 144.12. upon which the structure of a fair and lasting pile might be raised; What building so glorious as the house of God? Whilst thou art in thy natural estate, thou art a rough and unpollished stone, & no way fit to be laid in God's Temple; be content (then) to be hewn and squared, by Doctrine and Discipline, under a Religious Government, that you may be able to say, I am one of the living stones, that help to the making up of the Church in this house. And so Parents, Masters, Servants, Children, keeping house together in the fear of God, shall hereafter keep house together, 2 Cor. 5. in a house not made with hands, but eternal in the Heavens which is our greatest happiness, Psal. 144.15. Text. Which of you shall have a Friend, and shall go unto him at Midnight, and say unto him, Friend lend me three Loaves, etc. I have been somewhat prolix in the prosecuting of this point: if it be a fault bear with it, the necessity and usefulness of the point may excuse me. I pass from the preface or Introduction, and come to the Narration. Two parts we have considerable, in this Parable (as you have heard) the Part propounded, from verse 5-9. and the Part applying from verse 9-14. In the propounding part we have a Case put. 2ly. Resolved. As it is Put; we will take notice, both of the Manner and Matter of it. The Manner of proposing: which is first by way of Interrogation: 2ly. by way of Supposition. First of the Interrogation: (which of you?) It is ordinary in Scripture, Obs. Math. 6.25.26, 27, 30. this way to Minister instruction unto us; Christ did it frequently as we find in that excellent Sermon of his preached upon the Mount (Math. 6.25.26.27.30.) Why and why do you so? So else where (as Math. 16.13.15.) Ipse Christus Catechista (saith one) Christ's preaching seems to be a Catechising: when he was but twelve years old, Canis. we read, that he was in the Temple, sitting among the Doctors: Luke 2.45. Ejusdem scientiae est scire quid interroges, quidve ●espondeas. Orig. & audience, & interrogans, both hearing and ask questions, Luke 2.45. He heard what they would say, and he moved questions to hear what they could: It is a testimony of as much knowledge to ask a pertinent question, as to give a pertinent Answer. But so it is (and it is to be much wondered at, that it should be so) that this way and form of teaching, and instructing others, is grown quite out of Credit with us: we love not to propound questions to others about Religious matters; nor do we like to be questioned about them: Let one come unto us in the meekest and most respective manner, and propound a question concerning some fundamental point of Christian Religion, we are ready to answer (with another cross one) as the Hebrew did Moses, Exod. 2. Who made thee a judge, or a man in Authority, to examine me? Questions are suspected for Examinations; and men are afraid lest they should have some secret picked, which they would not have discovered. Penitent Citizen, on Luke 7.40. This ought not to be; the Rule is, Be ready to give a Reason of your Faith to him that asketh. But of this point more hath been said in another Parable, I therefore pass it briefly. The use of Interrogations is, either to inform the judgement, (as Gen. 3.9. Revel. 7.13.) Or to press some matter of weight upon the Conscience, (as Deut. 10. 1●. Isa. 5.3. Mich. 6.) Any thing propounded unto us after an Interrogatory way, carrieth with it greater force and Emphasis. It stirs up the hearer, not only to Attention, but to a due Consideration of the matter, as if he were presently to pass censure, and put in his Answer: Now in that our Saviour propounds this Parable after such a form and manner, it may instruct us, that are his Ministers, to look as well to the Manner, as to the Matter of our Preaching. Doct. Serious Doctrine or matters weighty, must be pressed upon the conscience of our Hearers, the best way we may. It is not enough to deliver what is sound, and good, but we must so deliver it, that an edge be set upon it, and those that hear us be stirred up to a communing with their own souls about that which is taught. The words of the wise (saith Solomon) are like Goads and Nails fastened by the Master of Assemblies which are given from one Shepherd. Eccles. 12.11. Salvian de prov. l. 1. c. 1. He saith not (saith Salvian) that they are sweet powders, but medicines; not Crisping pins to curle the hair, or locks, but Goads and Nails, to enter through the thick skin, and pierce the heart: such were the words of our Saviour, Math. 7. ult. and 21.44. and such must ours be, who are his Servants, 1 Cor. 2.4. 1 Cor. 14.24.25. Luke. 3.10. so forcible are right words. Job. 6.25. Use. St. Bernard loved, and always wished to hear that Minister, Am●vocem illius pastoris quinon sibi plausum sel mihi planctum etc. Bern. in Cant. at whose Sermons the people hemmed not, but sighed; clapped not their hands (as at a Play,) but knocked their breasts, (as at a Funeral) who drew tears, from the eyes of their people, rather than commendations from their tongues. chrysostom complains of the plaudite's, and the acclamations used by his hearers; Non Theatrum Ecclesi●, the Church is not a Theatre. What mean you by these Plaudite's? what get I by them? I had rather have one soul, than all these hands and eyes: The care of this reverend Father, was to deliver weighty matter in terms, rather significant, than elegant; and and laboured more for force of Argument, than Ornament of speech; and yet the Preacher sought out for acceptable words, Eccles. 12.10. Such words, as might procure, not only an understanding, but willing and obedient attention: He delights to be heard, and to be heard with delight. Austin doth not only profess of himself, that he studied at home to make his language sweet, and harmonious, and acceptable to God's people; but he believes also, that St. Paul himself, and all the Apostles had a delight, and a holy melting of the bowels, when the Congregation liked their Preaching. Oh that God would give you such Ministers; Oh that God would be pleased to send us such Hearers! It was said of Luther, by some that heard him, that he did preach as if he had been within a man: Lutherus me alloquitur quasi me intra erat. 2 Cor. 3.6. Hebr, 4.12. It is the life and excellency of Preaching, to be an able Minister of the spirit, and where, were the spirit in it, if it should not discern the spirits, and divide betwixt the Marrow and the bone? Thy own heart, and conscience, is the subject wherein the virtue and efficacy of Preaching is to be found: if that be moved to believe, and repent; such a one is a powerful Preacher (at least to thee) and so esteem him. As the Case is put by way of Interrogation (Which of you, & c?) so by way of supposition (shall have a Friend] he speaks not positively, Quis vestrum & qua●● dicae pauci sunt. Salmēr●. Doct. you my Disciples that have Friends, but, put the case you shall have one, intimating by this manner of speech, that, A fast and faithful friend is hard to find: He is so great a rarity, that it may well be questioned, who hath him? Job speaks to the point, Job. 5.15. He compares his Friends to the Brooks, Job. 5.15. by which the Merchants do travel; unto Teman frozen in Winter, and dried up in Summer; In the time of rain, they overflow: surely saith Job, you are very like unto it, verse 21. In my prosperity you were my only Friends, when I had no need of you; when I had showers of blessing from above, you overflowed with kindness, but in my misery and drought, (when I had most need of refreshing, Job. 16.20. ) you add affliction to affliction, so job. 16.20. my friends scorn me; many pretended love and friendship, but now in my calamity they will not own me; they scorn me, when they should comfort me: The like complaint makes David, Psal. 38.11.41.9. Psal. 38.11. My Lovers and my Friends stand aloof from my sore. And elsewhere, that his familiar Friend in whom he trusted, which did eat of his bread, had lift up his heel against him, Psal. 41.9. The Church of God laments this; Lament. 1.2. Lament. 1.2. All her Friends dealt treacherously with her. And Christ himself, the head of the Church (who here puts the case to his Disciples) found it experimentally true. I was wounded in the house of my Friends, Zach: 13.6. Zach. 13.6. (The Prophet speaking there Prophetically, of the Passion of Christ.) There are three Reasons that may be rendered for this, why faithful Friends are scarcely found. Reas. First, 1. Prov. 20.6. Vera amicitia tantum inter honos oritur, inter optimos consummatur Cassiand●in Ps. Divinity affords us this for one, there are few good amongst many. Every man will proclaim his own goodness (saith Solomon) but who shall find a faithful man? that is, amongst those many, who shall find one faithful, and cordial? Neither can true friendship be but amongst those that are good: Grace and Virtue is the cement which conglutinates hearts, and makes true Friends (as hereafter shall be showed.) Now the number of godly and virtuous men being small, the number of faithful Friends cannot be great. Reas. Moral Philosophy renders another, in telling us it is likeness of minds, 2. Phil. 2.20. and manners, that makes the true Love-knot of Friendship; when we find another of the same disposition with ourselves, Firmissimainter pares amicitia Q. Curt. l. 2. Inter dispares mores, firma non potest esse amicitia. Aug de amicitia, c. 14. we find alter ego another self: the same soul as it were in a divided body. And Nature that makes us love ourselves, makes us (with the same reason) love those that are like us: Now then, if to goodness and virtue, there must be added a likeness of manners, temper, and disposition; it is no marvel if there be so little friendship in the world, seeing it is with tempers, and humours, as it is with faces, not two amongst many that agree in all points. Reas. 3 Experience furnisheth us with a third: Friendship was ever rare to find, but more rare than ever, by how much the world is more corrupt than ever. machiavels Tenants are more set by, (shall I say, than the Rules of Aristotle, Plato or any Philosopher, nay) than the Tenants of Christ himself; His Scholars have so well profited in his School, that many of them are able to teach their Master; Profess (saith he) Love and Friendship to thy Neighbour, who if he be up to the knees in water, then lend him thy hand to pull him out; Is he up to the Waste? do thy best then; to help him: but if he be up to the chin, than thy hand upon his head, and duck him under, suffer him not to rise any more: Such is the friendship of this age, wherein the habits of men's minds, are as much changed, as the habit of their bodies. That friendship, and honesty which in times past, had the hand on the Heart, now hath it on the Toe: Faithful, and Cordial dealing, is now grown clean out of fashion, and nothing left but Cringes and Compliments. Thus you have the Grounds, and Reasons, of the point. Let us apply it. Use. If true Friends are scarce, than the world is much mistaken in point of Friendship: Such a one we say hath many Friends; And who boasts not of the friendship of such, or such a man, and that they are their fast Friends: when if the point be well exaamined, they shall have cause to say with Socrates, Oh! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. my Friends, there is no true Friend amongst you. The misery of Travellers is the misery of Christ's Disciples, to find many Hosts, but few fast Friends amongst them. Keckerman relates a story of an old man, Ethic. p. 369. E. who upon his death bed, asked his Son, What Friends he had: he answered him, Very many: well, said the Father, I have lived so long in the world, and yet have found but half a Friend: But this do, try thy Friends before thou needest them; Go kill a Calf, put it into a sack, and pretend that it is a Child which thou hast untimely slain, desire their advice, and counsel, and that they would conceal the fact: he did so, and upon trial, found, that all his Friends deserted him; not one that stuck close unto him: Then by his Father's advice, he went unto his half-Friend, who presently assented to the burying of it: in the mean time his other Friends, had accused him (for that supposed fact) and had brought him to Execution; had not the matter been discovered. Guecarra observes as much: By my own Experience (saith he) if thou wilt believe me, I know not any thing wherein thou mayst be sooner deceived, then in this point of Friendship: Forty years (and more) with some judgement I remember the world, in which time, I have found, such alteration in men's minds, and manners, that if they should decline as fast from evil to worse, after forty years more, it will be a hard matter to find a faithful Friend, or an honest man. For the better clearing, and fuller evincing of the point delivered unto you, it will not be amiss to take notice, what friendship is; with the several sorts and kinds of it: which when we rightly understand, it will appear that we are much mistaken in the point of Friendship, and that amongst those many we take for Friends, there is scarce a true Friend to be found amongst them all. Friendship, what it is. Friendship is by some described to be the sweetness, intimateness and strength of Love; Or (as others) more largely; A special obligation of Amity, or good will: uniting the hearts of men together, in a greater nearness and dearness, then ordinarily is either required or to be found, amongst them. By which it appears, heart's. Caha. 21. first, that Acquaintance is not Friendship; That is but the first draught of it: that is (saith one) as the Herd; Friendship is the Pair, that is taken or chosen out of it: That (in ordinary use) is but a sharing of talk, news, meat, compliment: A thin● easily created, once being in company doth it: But Friendship hath Power, and Admittance into the inward parts of the soul. I may have Great Acquaintance, and yet but Few Friends for all that. Secondly, Galat. 1.18, 19 there is a difference betwixt and Friendship Good will we should bear to those we never saw, that know us not, (As St. Paul did to Peter, Jeams and John, before he ever saw their faces) But we have Friendship only with such men, as we have both seen, and known, and been conversant withal, and taken great liking of. Thirdly; betwixt Love and Friendship, there is a difference. A man may love those, who love not him; but friendship is mutual. Seneca compares it to a game at Tennis, wherein the ball is tossed, and not suffered to fall; if it do, he forfeits who misseth the stroke? Or like two Lutes meeting in pitch and nearness, the striking of the one makes the other sound. So is it with true Friends; And so it was between Jonathan and David, and between Basill and Nazianzen, of whom it was said that anima una erat inclusa in duobus corporibus; they seemed to have one soul, in two bodies: Yea many bodies and many souls, are by Friendship made but one; for if a hundred men love together as they ought, there is but one heart amongst them, Act. 4, 32. These things, duly considered, Acts 4.32. will evidently clear it, that many are mistaken in point of Friendship. Secondly, let us distinguish (as Scripture doth) of Friendship. A Friend is taken sometimes, largely for a common or seeming Friend (as Prov. 14.20.) The Rich hath many Friends: This is Imperfect Friendship. Pro. 14.20. Sometimes it is taken strictly for a faithful Friend indeed, (so Prov. 18.24.) There is a Friend that stieketh closer than a Brother. These Friends that are fast and faithful, Prov. 18.24. are joined together in the Truth of Affection and Religion, Tit. 3.15. Greet them that love us in the Faith: And it ariseth from effectual goodwill of one to another, Tit. 3.15. and is grounded on moral goodness, this is perfect Friendship, and cannot be but amongst the good. The other sort of Friends, false and feigned, are such as are not united to us by Religion, and true Affection, but for by, and sinister ends; Vulgus amicitias utilitate prebat. Et cum fortunâ statque caditque fides. Pro. 19.6, 7. grounding their Friendship on Profit Pleasure, and the like, as Prov. 19.6. These are Friends by Accident: and their Friendship lives, and dies, as Profits and Delights live and die in us, Prov. 19.7. Of these sort of Friends there are enough; but of fast Friends, few. The Son of Sirach mentions divers sorts of these counterfeit and feigned Friends in his Book of Ecclesiasticus, cap. 6.8, 9, 10. which we may do well to take notice of. First; A Time-serving Friend there is, who is a Friend for his own occasion, and will not abide in the day of trouble: Ecclus. 6.8. These are aptly resembled to the Dolphin, which in fair weather is never from the sides of a ship, but when a storm ariseth, you have no more her company: Or like the Swallow, which in Summer is chattering about your Windows, and in your Chimneys, but in Winter takes her flight, and leaves nothing behind, but dirt and dung, as a pledge of her Affection. They are like Mice in a Barn, or Wasps about a Galley pot; they swarm about us whilst something may be had; So long as we are in a flourishing estate, they will (as birds in Summer) build in our boughs; but the leaves being fallen, they delight not in our shadow: Such were Adoniahs' Friends; no sooner had he usurped the Crown, and proclaimed himself King, but many joined with him; As Joab the General of David's Army, 1 King. 1.7. and most of the chief Captains, and Commanders; besides Abiathar the high Priest: And yet (saith the Text, vers. 8. ) the mighty men that belonged to David were not with him; He had not the strength of the Army on his side (albeit he had most of the mighty Commanders of Soldiers) for that they were not true unto him; For all the show that they made, they did not respect Adoniah so much, as their own ends; therefore no sooner was Solomon proclaimed, but they left Adoniah to himself, to make good his own Title. Such Friends David found in his prosperity; Shemei was no Railer, nor yet Achitophel a Traitor; 2 Sam. 15.31. 2 Sam. 16.5.13. Ester. 7, 8, 9 but when the times turned, they could turn with them and prove both. Hamans' Friends, (who had before smiled in his face, and kissed his feet, now) finding the King incensed against him, are ready to cover his head, and help him to the halter. 2 Tim. 4.16. And such Friends St. Paul found, many who pretended love, yet in his trouble forsook him, and would not stand by him: If they follow him, it shall be with Peter a fare off, And such a Time-serving Friend, was Pompey to Cicero (as we read in a story) who slipped out at a back door, when Cicero flew to him for safeguard of his life, and so left him, to the mercy of his enemies. Such Friends as these, you may have many who sing, to the tune of Fortune: (as they say) they keep time, but ever sing the Base (saith one), So that the case (albeit these abound) may be still put unto you, Which of you shall have a Friend? Secondly; Ecclus. 6. Vers. 9 Pro. 26.23. Psal. 118.12. there is a Treacherous and a Perfidious Friend, that turneth to enmity; and taketh part against thee, and in contention he will declare thy shame. Solomon resembles these to Potsheds overlaid with silver dross, Prov. 26.23. David to Bees, they come about me like Bees (saith he, Psal. 118.12.) The Bee hath both honey, and a sting; so these have honey in their mouths, but gall in their hearts. One compares these to silken halters; Mell in ore, Fel in cord. to halters for that they will strangle and choke a man; to silken ones, for that their words are smooth and soft, as David found, Psal. 55.21. Others resemble them to Hangmen, Diog. Laertius. who with the one hand embrace a man, when with the other they pluck out his bowels, Or to Butchers, who claw the Ox on the ●ibs, that they may have the fairer blow at his head. Of such Friends as these, Jeremiah gives warning, Jer. 9.4.8. Judg. 9.6.23. 1 Sam. 18.17. & 22.9. cap. 9.4.8. Such Friends were the Sichemites to Abimelech, Judg. 9.6.23. Saul and Doeg to David, 1 Sam. 18, 17. and 22.9. And such Friends to Christ, were those spies, sent forth by the Scribes and Pharises; who feigned themselves to be good men, that they might the sooner entrap him in his talk, Luke 20.20. Cassius and Brutus (of whom the History makes mention) were such treacherous Friends to Caesar: Ptolemy King of Egypt, to Pompey, Luk. 20.20. (whose head he sent to Caesar for a present), Antipater to Alexander, Zophyrus to the Babylonians (who betrayed them to Darius.) And such a one was Banester, who betrayed the Duke of Buckingham his Master, in the days of Richard the third, (which treachery was revenged by God, both on him and his, as our Chronicles mention.) These Friends are like Familiar Devils, which forsake their Witches when they have brought them into fetters; or at best, but like Moses-rod, they will seemingly be for a while, a staff to stay us; but anon of a rod, they are turned into a Serpent, mortally to sting us. Many such Friends the world is full of, but not a true Friend is to be found amongst them all. Thirdly; Vers. 10.11.18. there is another kind of Friend (that the Son of Syrach makes mention of.) A Back and Belly Friend, who is a Companion at our Tables, and will be, as we ourselves in prosperity. The heart of these Friends, are in our P●●ts, or Pockets; Aes in praesenti perfectum format amorem. find them somewhat to give, and they will find in their hearts to Love; These, are like the Reflection of a Looking-glass, they will imitate any gesture that you use: right Dotterell-catchers; if you smile, they will smile, if you frown they will do so, if you make a stand, they will; if you spread out a wing, so will they; if you hold the neck aside, they will do the like. (As did Alexander's flatterers) if thou stoopest with thy shoulders so will they do as did Plato's Scholars in imitation of their Master. As thou art, they will be; as thou dost, they will do. Such Friends, were those spoken of, Hos. 7.3 6. Hos. 7.3.6. John 6.26. who make Princes glad with their lies and flatteries. And those the like, who followed our Saviour, for the Loaves and Fishes, more for the meat then for the miracle: Hic dat epulis accumbere Divum. They seemed to say with Aeolus in Virgil, this man keeps a good house, come we will after him; whilst the pot boiles, their affections will. Many such there are in the world, who like Flies come to the Honey pot; like Aunts come to the Wheat, yet, saith Seneca, the Flies are no Friends to the Honey; nor the Aunts to the Wheat. Many of these Friends you may have, and yet the question may be asked, Which of you shall have a Friend? As for true Friendship, we may say of it, as sometimes the Duke of Buckingham said to Bishop Morton, in Richard the third's days. It is gone on Pilgrimage, and no man knows when it will return. Wherefore, Dan. Hist. 231. be not deceived in point of Friendship; think not to find all them Friends, that would be counted so; Julian the Apostate is not presently a Friend to Basil, though in writing unto him, he styled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou art my Friend and beloved Brother. Scarce a letter comes unto thee, but either the superscription or subscription mentions a Loving Friend. But as it was said of Adrian, by the multitude of Physicians the Emperor is dead; so it may be as truly said by the multitude of Friends (such as pretend themselves to be so) many a man is undone for want of a true Friend: In short; Esteem not every hanger-by, that pretends Friendship to you in prosperity, a fast Friend, take away the Idoll-gold, and then they will kick the Ass, which before they worshipped for the Gold's sake: Esteem not them for Friends that flatter you; their Ave, threaten a vae, like those in Aristophanes, that cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good good; when indeed it is bad, too bad: Nor those Friends that would seduce you: I know not, said a scottish Martyr why they called themselves my Friends, which so greatly laboured to convert me, (or pervert me rather,) neither will I more esteem them then the Midianites, Acts and mon. fol. 1153. which in time passed called the Children of Israel to do sacrifice to their Idols. Use 2 If a true Friend be so rare to find, than it may admonish you that have a Friend indeed, to prise him; and take heed of losing of him. In finding such a one, Ecclus. 6.14. (saith the Son of Syrach) we have found a Treasure; the weight of gold and silver, is not to be compared to the goodness of his Faith, nor ought he to be changed for any thing in this world. This caused Alexander, Am. Marcel. l. 25. Prov. 27.10. when one desired to see his Treasure, to command his Servants to show him, (not his Talents of silver, but) his friends: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A true Friend saith Solomon, is nearer than a Brother; or any carnal Kindred: therefore in Scripture, Deut. 13.6. after Brother, Son, Daughter, and Wife of the bosom, a Friend is placed, (who is said to be as our own soul) nearer and dearer than all these unto us: And of such account, have fast Friends been in former times, that ancient Menander esteemed him a happy man, who had found but a shadow of him: (And, well he might, for vix invenienda possessio, the substance is not so soon had.) And a Soldier of Cyrus, having won a Race, being asked by the King, what he would take for his Horse, answered, Not a Kingdom, and yet said he, I would be content to part with him for a true Friend, knew I where to find him. He is an Angel, saith one, clothed with flesh and blood: No sweeter contentment upon Earth; than a true Friend, (as hereafter we shall show more fully.) And the more precious the Treasure is, Amicus verus diu quaeritur, vix invenitur, difficile servatur. Hier. Epist. ad Ru. l. 2. Epist. 11. Cassiod. de Amicitia. Prov. 27.17. Dr. Jerm. in Loc. Qui loeditur, laedenti esse amicus non desinit, etc. Cassiod. the greater should be our care to preserve it: A true Friend is long sought for, seldom found, and hardly kept: (saith Hierom,) such a narrowness there is of true Love in the very best. It is true, that Cassiodorus saith of a true Friend, he is hardly provoked, or made angry; and yet unkind usage may move him, who is hardly moved: Hereto tends that of Solomon, Prov. 27.17. As Iron sharpens Iron, so a man sharpeneth the countenance of his Friend; rub Iron hard often upon Iron, and it giveth an edge unto it; so if a Friend be often rubbed, and galled, by unkind usage, it will likewise sharpen his countenance to discontent, and anger: And it is well observed, that Solomon in that Proverb, saith not so, A man's Friend sharpeneth the countenance of his Friend; but so, A man sharpeneth the countenance of his Friend, for he that is wronged, ceaseth not presently to be a Friend, to him that doth the wrong; but he that doth the wrong to his Friend, is gone from a Friend, and is styled A man. It is the wisdom and patience of a Friend, not to regard every small discourtesy, not to be moved, till after a long forbearing; And it is the part of a friend, not willingly to offer any discourtesy to his Friend; much less, to persist in the provoking of him: Some injuries, are such as cannot stand with a friendly heart; but do plainly argue an evil and envious Affection, (such were those that David found from the hands of his pretended Friends.) Some again are such, as may scape him that truly loveth, through negligence, rashness, or other infirmities: These, friendship should digest, and will: He that ceaseth to bear with me, ceaseth to love me, saith Austin: Qui desinit sustinere desinit amare. Aug. and who so in this kind, will bear more from others, then from their Friends, are unworthy of Friends: Better to bear some kind of wrongs and injuries, (which yet a true Friend will be loath to offer) then by taking every offence, to embitter our own hearts, and theirs, to the ruin of Friendship: wherefore bear with some infirmities in thy Friend; forbear injuries, and beware of every thing that may cause fraction, or division, between thy Friend and thee, remembering what Solomon saith, Prov. 18.19. Prov. 18.19. Divisions amongst Friends, are oftentimes composed with more difficulties, than contentions amongst others: Seldom do such piece together again, as break, having b●n before intimate: the more strongly united any thing is, being whole, when it is broken, it is farthest from being made whole again: you see this between a stick of wax, and a stick of wood, the wax may be more easily conjoined, than the wood. A twine thread, if it be broken, is more easily knit together, than a Cable: And the hard Adamant, if broken with a Hammer, flies into small dust, so that it is scarce discernible: so are the divisions of Friends more hardly composed, than the divisions of strangers. Therefore avoid all what may be, every thing that may cause fraction in friendship. Use 3 Thirdly, This that hath been delivered, may make us blush for shame, that there should be so few true Friends, and so little Faith found amongst us, insomuch, that the very Heathens seem therein to have excelled us: we read of a Damon and Pythias; a Pylades and Orestes, a Titus and Gisippus; of an Euryalus and Nisus; Scipio and Laelius, Polystratus and Hippoclides; All famous for their Friendship, each to other in their Generations, Examples not to be paralled amongst us, who profess better things: Faithful friendship being in these days degenerated into Policy and Flattery, and no other (amongst many) then vox artis, a word of Art, (and so in no Predicament.) The Ancients, painted Friendship, and resembled it, to a fair young man, bareheaded, in a poor Garment: At the bottom, was written, Death and Life above, Summer and Winter: his Bosom was open, (so that his heart might be seen,) whereon was written, Long Prope, at hand, and a far off: But the friendship that is now, hath a smiling face, a Courtly Congye, a popular voice, words fair and glorious, a Salutation more than superstitious: I am glad to see you, I would I could serve you, I wish no longer to live, then to love you, are the Mottoes. But put this Friend to the trial, than I am at your service in any other matter, but in this I am necessitated to deny you. A handful of old Friendship, is worth an armful of this new; (but of this, more hereafter.) Use 4 Lastly, If we find amongst many Friends, few true and faithful to us, upon trial, wonder not at the matter, nor repine at it; say not, never was man so dealt with by his Friends, as I am, but make a better use thereof; examine thy own heart, upon what grounds your friendship grew; how came you to be acquainted? was not your friendship procured by gifts, or flattery, (the way that many take, as I shall show in the next point,) and can you think that such friendship will be lasting? Rest assured, if the unity of Parasitical friends is so fickle, that the inconstancy of time and state will stern its Nature. Or hast thou not been injurious to thy friends? undervalved him, or proved false unto him in action, or intention? apprehended a discourtesy by a wrong suspect, that was never intended by a willing act, or lent an ear to ill tongues, and entertained false tales, slanderous reports against thy friend? Prov. 16.18. Prov. 16.18. If so, no marvel if thy Friend fail thee, who hast failed in point of friendship. Or, on the other side, hast thou not idolised thy Friend, and slayed thy heart upon him? have not thy Applications been more frequent to him, than thy Addresses to thy Maker? Hast thou not more loved his smiles, than feared Heavens frowns? and his anger grieved thee more than thy sins? Wooden Pillars will bow, Greenham, on Friendship. or break, upon which you say too much weight: God is pleased in such a case, to suffer Friends to fail us, that we may learn to trust in him alone, who will never fail us, Mich. 7.5. 1 Tim. 5.5. Something or other, upon a strict examination, thou wilt find to be amiss, which (thou hast good cause to think, that) God corrects in thee, by thy Friend's unkindness, or unfaithfulness. Labour for the future, Ecclus. 6.16, 17 to approve thyself in God's presence, so shalt thou ever have, or not need, the friendship of man: And this is the way to profit by this Affliction. Now we come from the manner of proposing, to the matter proposed. Text. Which of you shall have a Friend? etc. And here consider, First, whose case it was, and who was concerned in it. Secondly, What it was: The case is yours, [which of you] q. d. it concerns you my Disciples, and every good man, as we●l as you: It seems then by this, There is none, but may find the want of a true Friend. The men of Tyre and Sidon, found the need of one, when Herod was offended with them, and therefore made Blastus their Friend, Acts 12.20. Gen. 38.12. 2 Sam. 13.3. & 15.37. 1 K●ng. 4 5. Bacon's Essay. Act. 12.20. Judah was not without his Friend Hirah. Gen. 38.12. Ammon had his Friend, Jonadab. 2. Sam. 13.3. David his Friend, Hushai. 2 Sam. 15.37. Solomon his friend, Zadock, 1 King. 4.5. Kings, (one would think) stand in less need of friends than any, and yet they have valued friendship at so high a rate, that they have many times purchased it, at the hazard of their own safety, and greatness. Reas. Man, is like unto a Bee; he cannot possibly live alone, his birth and bringing up confirm it. No Creature hath such need of friendly help, Socialis est homo etc. Lactant. l. 5. c. 18. Other Creatures do no sooner come into the world, but they are able by their own proper strength, to raise themselves upon their feet, and help themselves; but it is otherwise with man: from the work of the Midwife in bringing us out of the womb of our Mother, even to the last work of him or her, that puts us into the womb of the Earth, we must depend upon others: our being in this world, is nothing else, but a mere dependency; 1 Cor. 12.12. all stand in need of one another's perfections (as the Apostle shows excellently by a similitude from the body of a man, 1 Cor. 12. from the 12th to the end.) Use 1 And yet such is the pride of some men's spirits, that out of a conceit, and opinion which they have of their own sufficiency, they despise the friendship of all. Tush, saith the rich, I would have you know, that I can live without you, I am not beholding unto you, nor ever will. And, many a poor man's stomach is so big, that if he have but a groat in his purse beforehand, he will crow too, upon his Dunghill: I live of myself, as well as the best of them, I am beholding to never a Churl of them all, for a meal's meat, etc. The very Heathens could say, that a Friend, is more necessary than fire, or water. If a fine were set upon the heads of such proud spirits, and they forbidden the use of fire and water; by the want of them, they would soon find the worth of them: But what art thou, who thus boastest of thyself? Let thy Mountain be never so strong for present, yet what assurance hast thou, that thou shalt never be removed? That Shunamite, 2 King. 4.13. cap. 8.5. Judg. 11.6. that once refused to be spoken for unto the King, by a Prophet, little thought, that afterward she should stand in need to crave that courtesy of his man Gehezi. And as little thought those Elders of Gilead, that had thrust out Jeptha for a Bastard, that they should be compelled to seek unto him, and crave his return: God oftentimes brings it so about, that those we scorn to be beholding unto, in our prosperity, we are forced in our want, to seek unto for help. The goodliest house, may sometimes stand in need of a little shore. It is not our wealth, and fullness, which allows us the liberty of needing no man. Those that stand fastest on Earth, have but slippery footing. No man can say, that he shall not need a Friend. There be infinite accidents belonging to mortality, which either presently, or hereafter, may make us glad to find a Friend. Use 2 Let our state (then) for present, be what it will be; yet it shall be our wisdom, to make sure a Friend, Prov. 6.3. Prov. 6.3. or (as the words in the Original will bear) to strengthen ourselves with Friends. Our Saviour commends this point of wisdom to us in that Parable, Luk. 16.9. Luk. 16.9. from the example of the unjust Steward, who did the like. Now one great point of wisdom is; in making of ourselves Friends, to make a good choice: Give me leave therefore, to show you: First, what Friends you are to make choice of. Secondly, the means which you are to use, that you may obtain them. Antisthenes' used to wonder at those who were curious in buying but an Earthen dish, and yet were careless in the choice of Friends: wherefore In choosing of a Friend, let me show you, first, whom you are to avoid and take heed of. Secondly, whom you are to pitch your affections upon, and enter into a league of friendship with. There are sundry sorts of men, that it is not wisdom to enter into serious friendship withal. The first is the Angry man, make no friendship with an angry man, Prov. 22.24. (saith Solomon) and with the furious man thou shalt not go, Prov. 22.24. But here we must distinguish of Anger. There is Anger mortified and subdued in a man, and Anger reigning; with the former nothing hinders, but we may be familiar friends. Some Friends may by Nature, be somewhat hasty: Friendship with these may not be excluded, when through God's grace, they bridle themselves in some good measure. But with the latter, such a one, as is a man of Anger, whose Anger is his Lord and Master, that cannot command his passion, but is in bondage to it, make no friendship with him: the Reason the wise man renders, vers. 29. lest thou learn his ways, and get a snare to thy soul. The love of Friends will quickly breed, a love of their do; and so instead of getting a Friend, thou wilt get a snare unto thy soul, and fall into some evil, and mischief, into which Anger and Fury driveth men. Secondly, the Covetous man is not fit to be entered withal into a league of friendship; for that friendship is ill made, which is soon broken, Actum est de amicitia. Prov. 1.19. 1 Tim. 6.10. 2 Sam. 16.3. 1 Sam. 25.10. 2 Tim. 4 10. Mat. 26.14, 15. and no band of friendship or amity will hold with the covetous person, (if aught may be gained by the breach of it. And such are the ways of every one that is greedy of gain, he will not stick to take away life from the owner, Prov. 1.19. Covetousness is the Root of all evil, 1 Tim. 6.10. No sin so barbarous as it, Experience verifieth this: It breaks all bands of amity, nature, duty, as might be exemplified in Ziba, Nabal, Demas Judas: Love of Lucre causeth a man to betray the best Friend living. All the kindness of the covetous, is but like the Fowlars shrap, wherein he casts meat, not our of kindness to relieve the Birds, but treachery, to ensnare them. Thirdly, the Drunkard is as unfit a piece of Timber for this Building, as either of the former; for (besides the learning of his vices,) there is no trusting him with our secrets: his mind and stomach are alike, neither can retain what they receive. In his Cups, Friends and foes are alike: Familiars and strangers are of equal esteem, Prov. 23.29. Who hath contentions, Prov. 23 29. Nec verbosum arbitror eligendum. Aug. de amici●. c. 14. who hath babble, etc. but the Drunkard? Alexander killed his friend in his drunkenness. Any secret shall in drink be revealed of Friends, Wife, State, through his much babbling; yea, his own heart shall come up, as easily as some of his drink: no hope of a Drunkard's secrecy, till his tongue be wormed. Fourthly, The crafty, worldly, and carnal Politician, is held to be one of the worst sort of men, to make a friend of. Subtle heads, have not the faithfulest hearts; usually, where a politic head sows, a false heart waters; and there God gives no increase. An instance we have in Achitophel, who for worldly wisdom and policy, was like the Oracle of God: 2 Sam. 16.23. but he was like the Oracle of the Devil, for his deceitfulness, and treachery: whilst David swayed the Sceptre, who more loyal than Achitophel? but when David was in banishment, who more perfidious, and falsehearted? Felth. Resolves. pag. 256. Policy in friendship (saith one) is like Logic in Truth; it is somewhat too subtle, it is too full of Cranks, and Angles, for the discovery of a plain familiar. Seek not a friend amongst these; for they so often remove their Habitation, that you will not know where to find them, when you stand in most need. Fifthly, Nor is one of noted duplicity, or double dealing, fit for friendship; such David speaks of, Psal. 12.2. he that is justly taxed with this aspersion, that he is double-tongued, Psal. 12.2. or doublefaced, he is not to be trusted; for although he speaks fair, believe him not, for there are seven abominations in his heart, saith Solomon, Prov. 26.25. Leave this Dipthong out of your Alphabit; much more out of your Creed. Lastly, Ecclus. 12.10.12. A reconciled Enemy, we are warned to take heed of, by the Son of Syrach. As Iron rusteth, so doth his wickedness: therefore set him not by thee, lest he destroy thee. The very guilt of having done a wrong, hath such deep Impression in the injurer, as that he scarce ever after, will confide in the person injured, nor treat with him in sincerity. He loves without trust, as if he would one day hate, and his friendship is always startled with suspicion; for being conscious of his own unfaithfulness, he will be always jealous of thine, through his own guiltiness. And yet herein many circumstances are to be weighed, and well considered, before we refuse to receive one into our former friendship and favour, who hath showed himself an enemy unto us, and dealt falsely with us: As first, whether the wrong he did us, was out of weakness and frailty, or out of envy and spite. Secondly, whether he hath showed any tokens or evidences of unfeigned sorrow, for the wrong done. Hath he humbled himself, and begged pardon of God and thee? If so, and that thou art persuaded of his Repentance, nothing hinders, but that thou mayst embrace him again as a Friend: (so dealt our Saviour with Peter, Mark 16.7. Mark 16.7.) But if he have offended maliciously, and shown no evident sign of sorrow and Repentance, for his fault; put no confidence in him: He had need sit sure, that backs that Horse, which hath once cast his Rider. It was Sampsons' fault and folly, Judg. 16.8.12.17. to trust Dalilah on her word, when he had been once, and again, deceived by her; well deserves he, to break his shins, that stumbles twice at one stone. And thus you have heard, who are not fit to be made choice of, for intimate friends: now for the Affirmative, whom we are to choose, and where. A good and gracious man, Vera amicitia tantum inter bonos oritur, inter bones profuit, inter optimos consummatur. Cassiodor. 5. Psal. is fit only to make a fast friend of. There are that make three kinds of friendship. 1. Profitable, where profit is the bond. 2. Pleasant, where pleasure is the link of our Affections. 3. Honest, where virtue is the Loadstone. And the praeeminence, (by the confession of the very Heathen) is given to the last, which (they say) is the only perfect friendship: For besides, in this friendship (above all other) there is a similitude of Manners and Affections. The godly being quickened by the same Spirit, cannot but mind the same thing, and affect the same thing; and what gracious Affections are in any of us, the same are in others, which partake of the same spirit:) this praeeminence it hath that nothing can dissolve it; no Sword can cut this Gordian knot in two. They love in the truth, and truth will abide for ever. For as Religion ties a man to God, so inseparably, that all the Gates of Hell cannot sever him; so it unites one Christian soul, to another, so firmly, that no outward occurrences, no tortures, no torments, no temptations, can dissolve it: (as appears in the Primitive and latter times, when Christians could not be brought one to betray another, by any means that could be used.) But till Religion tie, and Faith bind, all friendship whatsoever, is but (as Claudius spoke of Seneca's style in writing) as Sand without Lime, or a Besom unbound. No firmness can there be in that love which is not founded on God, and godliness. The Heathen, have much gloried in those golden pairs of steadfast friends, Cicero. lib. de amicitia. who have been ready to lay down their lives one for another (mentioned before.) Howbeit, in all ages and times of the World, they were able to reckon up but very few such; and those (for the most part) forged and counterfeit; rather to teach what should be done, than what was truly done; And yet if such friendship had been ever practised, and such friends ever extant, it had been begun and ended in the flesh, and therefore no other than corrupt and carnal: for where God doth not couple together, and tie the knot, and where the glory of his name is not the mark we aim at, there the life of true friendship is wanting. The former examples of supposed friends, being fastened together, without the glue of Religion, and the true fear of God, (albeit, it made a goodly show of rare love in the eyes of natural men,) yet it is not to be marched with that friendship which is inter bonos, between those that are truly godly, and religions, who have the bond of the spirit, and a good conscience, to join them together. You are my old acquaintance, saith Austin, to a friend of his; but never my true friend, antequam Chrsti sanguine glutinati, before we were cemented by the blood of Christ. And Constantine the great, was of this Resolution, in the choice of friends and servants, that none could be true to him that was not true to his God. It is grace that conglutinates hearts, and ties them fast together: neither nature, education, benefits, nor any of these, not all these together that can tie so strong a Love-knot, as Faith doth, and will do. See then, that you get into the Communion of Saints, seek for a Friend in that Society where men are joined together, in the unity of the Spirit, and ratified by the bond of Faith. Common friendship we may and aught to have with others (as to cat and drink, buy and sell, visit, and have civil commerce with them;) but for this inward and strict friendship, whereby out hearts are united in nearness and dearness; think not to find it any where, but in that Communion. When other friends forsake us, they that are truly Religious, will stick fastest to us: Say not then in choosing of thy Friend as Joram said to Jehu, 2 King. 9.22. Is it peace Jehu? so, Is it wealth is it pleasure? is it honour? if thus, then be thou my Friend: But is it Religion? is it grace? is it virtue? if so, then as Jehu said to Jehonadab, the Son of Recab, Give me thy hand. 2 King 10.15. It is Religion only, and godliness that unites souls. Quest. Is every one of that Communion, fit to make a bosom Friend of? may not one be preferred before another, in point of friendship? Even in Christianity, Resp. there is a difference of love. All the Saints are to be loved (as true Christian friends) of us, yet our hearts may b● enlarged to one, more than to another: and the superlative of our Affection may be place on some (whom we make our bosom friend) that is not on the rest; without any disparagement at all to our discretion, or charity. Our blessed Saviour, (whose Affections were most pure,) had one Disciple, whom he loved above the rest, that leaned on his bosom. Joh. 21.20. He loved all (except Judas, John 21.20. ) and that with an everlasting and endless love, yet John was the beloved one; this special Affection of Christ towards him was holy, yet humane, and proves the lawfulness of preferring one before another, in point of friendship. Secondly, Friendship is aptly resembled unto marriage, in many respects; amongst others this is not the least, As there must be some equality betwixt those who are to be married, so there must be some equality betwixt those who are intimate & bosom Friends: Every good man is not a fit march for every good woman. It is not enough to be virtuous, and religious, but to be suitable. There must be some parity, and equality, and fitness in Pairs: (as is in a pair of Gloves, or a pair of Shoes, so in a pair of Friends. Cavendum est in ipsa electione vel dilectione, nenimis cito d●ligamus. Aug. de amicir. c: 15. Tu omnia cum omico delibera sed de ipso prius. Senec. de benif: lib. 6. c. 34. ) Him whom we take so near unto us for a serious friend, freely to communicate ourselves unto, we may not leightly make choice of, but either after long experience of his fidelity, and wisdom or upon some singular motive, we are wi●ely to judge, and freely to credit. And thus much of the choice of Friends, for want of which wisdom there is so much complaining (as was said before.) Now a word or two of the way how to get, and procure Friends. It is an ill way that some men take to procure Friendship, and that is with the price of some sin: So Abraham by fordid flattery stoal away the hearts of his Father's subjects, 2 Sam. 15.5. And Hezekiah endeavoured to obtain Senacheribs favour by sacrilege, 2 King 18.16. But the friendship thus purchased was not long enjoined; 2 King. 18.16. for Senacherib still persisted in his enmity against the Jews, as appears in the words following. Yea, sometimes it falls out that Friends so procured with hate us more than they loved us before; As Ammon did Thamar, after he had defiled her, 2 Sam. 13.15. And Henry the fifth coming to the Crown repenting of his riotous course in his youth, banished from the Court all those that had seduced him. And, there is a way which most of the world take to procure Friendship, by large gifts and presents; of which Solomon speaks Prov. 19.4. But friendship thus obtained (as one saith) is but like a fire of straw, or stubble; Pro. 19.4. which burns brightly whilst it has matter to feed upon, but that being neglected, it is soon extinguished and comes to nothing. Gifts may be used to continue friendship; But not to begin it. If thou gi●est any thing, let i● be, because he is thy Friend, not because thou wouldst have him to be so. And yet there is a good way of procuring friends by gifts and benefits (which the world takes no notice of,) commended to us by our Saviour, Luke 16.9. Luke 16.9. Make you friends of unrighteous mammon (i.e. of the wealth of the world, which most men trust in,) that they (those Friends) may receive you into everlasting habitions. Those Friends especially there intended are the Fodly poor and needy. Alas (you will say) what can such friends do? why more for thee (being godly) then the greatest Prince in Christendom; by their prayers and testimony of thy Charity. This is a Parodox to ●ich men, as it seemeth to be unto the Pharisees who hearing our Saviour give such Counsel, mocked him for his pains (which caused him to propound that other Parable of the Rich man and Lazarus, vers. 14. clearly showing that such a friend as Lazarus might have been made, Luke 16.14. by a few crumbs of bread, had been worth much.) For albeit the poor are able to do little for us, yet in making them our friends we make many friends at once. God will be our Friend, who hath undertaken to recompense us, Prov. 19.17. Prov. 19.17. (and if he be our Friend we can want none; he will raise up for us Friends enough, Prov. 16.7.) Christ will be thy Friend; in that thou hast relieved him, in his poor and distressed members: and will acknowledge that what thou didst to them was done to himself, Math. 25.35. Math. 25.35. (and such a Friend at Court is better than a penny in a man's purse.) It is He that must judge us. The Angels will be our Friends, as they were to Lazarus; and that both in life, and death, and after death, Heb. 1.14. Luke 16.22. Mark. 13.27. Lastly thou wilt make thyself a friend unto thyself, by laying up a good foundation in works of mercy against the time to come, 1 Tim. 6.18, 19 So that as David said of Goliah's sword, none to that, give it me; 1 Sam. 21.9. so we may say of this way, none like that, and that way I will take. Object. But all this concerns the Rich: the Poor, it may be, may ask as the people did John the Baptist, And what shall we do then? Luke 3.10. I can answer, as the Baptist did: He that hath two coats let him impart to him that hath none; Resp. Math. 10.41. and he that hath meat let him do likewise. Heaven may be had for a Cup of cold water, if rightly given (saith Austin), for a morsel of bread, Cries. Serm. 41. saith Chrysologus. If thou hast not a Coat to give, Bread to spare; yet be doing something for the needy and distressed Christian, according to thy ability. Every man (saith a grave Divine) hath not conserveses, nor preserves, to carry to the sick; Harris on the Beatitudes. but the Poorest hath a warden (at least;) or an Apple to take with them. God will accept according to that we have, and not according to that we have not. 2 Cor. 8.12. as he did of the widows two mites, Animi qualitas potius soectatur, quam Eleemosynae quantitas. Mark. 12.43, 44. Mark. 12.43, 44. it was all she had, and that she cast into the treasury, and in so doing she was richly liberal; and for so doing, she was highly honoured by our Saviour, and her name Registered in the Gospel to her eternal praise. It is fabled o● Midas that whatsoever he touched was turned into Gold; but whatsoever the hand of Christian Charity toucheth, be it but a crust of bread; a cup of Adam's Ale, (as one speaketh) cold water; it turns the same (not into Gold) but into Heaven itself, where the Almighty shall be thy gold, and thou shalt have silver of strength, Job 22.24, 25. Job 22.24, 25. Other means of procuring Friends might be showed: but more of that, hereafter. And so much of the Persons (literally considered) whom the case concerns. Now a word or two of the Case itself, (before we come to speak of the mystical Application.) It is evident enough by the whole Historical Narration, that it is a Case of Necessity, and want that this Friend was in, he wanted wherewith to entertain his Friend, he had not to set before him, and indeed, It is a sad case to be in want. Doct. Want is of two sorts; Corporall and Spiritual: the former is of the Outward comforts of this life: (as of health, strength, riches of the Earth.) And of this kind of want there be two degrees, First Common want, when a man hath to maintain life, but in great scarcity, and penury, so, Desunt multa omnibus, omnia mulus. Seneca Epest. 108. Luke 21.2. Secondly Extreme want, when a man without relief from others cannot possibly sustain his life, nor subsist: such was the want of that poor Beggar, who lay at the Rich man's gate, Luke 16.20. It is a sad case, to be in such want. Agur prays against it, Prov. 30.8. And it is threatened as a judgement to the Rebellious, Prov. 30.8. Deut. 28.48. and a disobedient, Deut. 28.48. But this seems not to be the case of him, this Parable speaks of; he was in want; but his want was but a Common; or an occasional want, he had not (at this time) bread to set before his Friend, who came to visit him; yet it was sad with him that he had it not. Spiritual want, is of spiritual riches (as of the grace of God, favour of Christ,) and this is of two sorts; In Truth as, Revel. 3.17. Jer. 5.4. Or in Esteem only, (so the godly judge themselves to be, Isay 66. ●.) When it is in truth, it is a sad case indeed; for this kind of want is greater than the other, and pincheth most at the last: But if it be want of the latter kind, it is not sad (otherwise then to the sense) for a man is blessed under it. Matth. 5.3. Matth. 5.3. Use 1 Let us not pass this general without some particular use; for if it be so sad a case to be in want, than those whose case it is, should be pitied, and relieved of us; especially, if they be in extreme want and indigence. Water (you know) penned up in a Channel, at length runs over; Fite shut up in a Cloud, breaks out to Thunder; So is it with man, that is penned up in a room, less than himself, whose means cannot supply his wants. When the Infant cries, it hath no food; The Mother cries, she hath no milk. Children cry, they have no bread. The Parent sighs, he hath not wherewith to buy it: Oh, this want pincheth to the quick; and being pinched, how can they do less then complain as a Beast under a ●oar load? Gen. 21.16. 1 King. 19.4. Then there is lamenting and mourning on all hands: (As Hagar did, when the water was all spent, and the bottle empty; Or as Elijah, sitting under the Juniper-tree hungry and weary,) Lord take away my life, I have lived long enough; And if God stay not, strengthen not, how soon doth such extreme want draw on to shifting courses, and drive to indirect actions? Job. Man that is in such want and misery, should be pitied of his Neighbours, but that men have forsaken the fear of the Almighty: little doth the full belly know, what the empty means. Use 2 And let every one be wary, lest they rashly, or heedlessly bring themselves into such want, and so make this man's case their own. 2 Sam. 14.19. Is not the hand of Jo●b in all this, said David to the wise woman of Tekoa? So ask thy Conscience, if thou be'st in want: Is not the hand of Idleness in it? Prov. 10.4. & 20.4. Prov. 23.21. Luk 15.14. Prov. 11.24. Luk. 19, 20.26. Prov. 10 4. & 13.11. & 21.6. & 22.16. (as Prov. 10 4. & 20.4.) or the hand of wastfulness and prodigality? (as Prov. 23.21.) wasters, will be wanters, as we find, Luk. 15. Or the hand of covetousness and niggardliness? (as Prov. 11.24.) He that hide his Taient, had it taken from him. Luk. 19.20.26. Or the hand of iujustice and wrongful dealing? Prov. 10.4. & 13.11. & 21.6. & 22.16. They that think to prevent want by sinful courses, will in the long run, meet that evil in the teeth, which they hoped to escape: these are the paths which lead to poverty and want, which who so walks in, shall meet with that armed man. Prov. 6.11. But if we carefully avoid these ways, then if God do send it on any of us, he will sanctify it unto us, Prov. 6.11. (as he doth other crosses and afflictions to the godly.) And indeed it may befall the best, for the trial of their graces, as we shall discover to you from the particulars, when we come unto them. Use 3 Yet we may carry this higher, to that one thing necessary, that our Saviour speaks of Luke 10.42. Luk. 10.42. Martha was cumbered about many things, Mary chose the better part, both were Sisters, and lodged in one house, and were busy about Christ's entertainment. But Mary was preferred for her care after her souls salvation. Thus the Body and Soul are Sisters, both must be busy, and both are beloved of Christ. The body is troubled about many things, curious feeding, wanton clothing, etc. but if the soul want that one thing needful, (the care of its salvation) which it ought to have, it is a sad case indeed, better you want all than that; yet we prefer all before that: let this want of care be lamented of us. Thus, having dispatched sundry inferior Observations (not to be neglected) we come now to look into the mystical and more noble sense, which is by our Saviour principally intended? His scope is (as you have heard) to press upon us, this so much neglected duty of prayer, upon the ground of assurance, to be heard in all our necessities and wants, inasmuch as God is our Friend: And he seems to reason thus. It is an happy thing, when a man hath a faithful Friend, to whom he may resort in time of need, and break his mind, when his heart is troubled; But you have God for your Friend. into whose bosom you may disburden your minds in Prayer, and from whom you may expect help in your greatest wants, Sense spiritual. and therefore you are happy; so then Doct. God is the good man's Friend. There is a special obligation of Amity between God, and the godly; this Christ concludes upon, as undeniable. I have acquainted you before, what friendship is, and shown you the kinds of it, common and imperfect, or perfect and more peculiar. Such is the friendship that God beareth to mankind. Act. 17.27. Prov. 8.31. Rom. 5.8. He is a Friend to all, in a general and universal way of Friendship, As he is near unto us, and hath his delight with the Sons of men, and sent his Son to die for us: In all which respects, we may say of God, as the Jews said of Christ, (when he wept at the raising up of Lazarus) Behold, how he loved him; So behold what a Friend God is become unto us, thus to love us, in giving his own Son to bleed, Joh. 11.36. to die for us; even then, when we were enemies to him. Rom. 5.8. Luk. 2.14. And of this Friendship, the Angels sang at the birth of Christ, Good will towards men, Luk. 2.14. Thus those in the visible Church, are all Friends. Mat. 22.12. Yet he is a Friend to the Godly, in a more special & peculiar manner: his Friendship with them, is Perfect Friendship; Amity in the highest degree that can be wrought, 1 Sam. 18.1.3. established, and ratified, by solemn Covenant and promise. (As was the Friendship betwixt Jonathan and David.) Thus Abraham was God's Friend; 2 Chron 20.7. Isa. 41.8. Jam. 2.23. so he is styled (more than once) 2 Chron. 20.7. Isa. 41.8. James 2.23. And the Church in the Canticles, the Friend of Christ Cant. 5.1. Conjugal Friendship is the sweetest, Joh. 15.14, 15 and most intimate Friendship of any other. Christ telleth his Disciples, that they were his Friends and that he had called them so, John 15.14 15. implying that it was his usual manner of compellation, Luk. 12.4. Joh. 11.11. as appears, Luk. 12.4. I say unto you my Friends, fear not. So John 11.11. Our (Frica●●) Lazarus is dead. And that it is thus, may appear. Reas. First, Gen. 15.18. & 17.1.2. Exod. 19.5. Jer. 31.33. Ezek. 37.26. By his entering into a solemn League and Covenant with us, as he did with Abraham, Gen. 15.18. & 17.1.2. and so afterwards with the seed of Abraham, Exod. 19.5. the sum and substance of which Covenant is, to become our God, and take us for his peculiar people. Jer. 31.33. Ezek. 37.26. So the Apostle rehearsing the Covenant, mentioneth the very words, wherein it was first made, and often since renewed, Heb. 8.10. yea, it is a Matrimonial Covenant, Hos. 2. So that he is ours, and we are his. Cant. 2.16. we have given up ourselves to him, and are no more our own: so hath he given himself to us, and is become ours, Secondly, By the Comumnion he hath with the Godly it may appear, he is their Friend: look what Communion there is betwixt Friends, the same Communion is betwixt God and the faithful. First, Friends communicate their Counsels. and secret purposes one unto another, (as appears by that speech of David, concerning him whom he took for his familiar Friend, Psal. 55.14. Psal. 55.14.) Friendship, doth not so much open the purse, as it doth open the heart (as we may hereafter hear) in which regard, it is truly said, that Amicus est animi custos, a friend, is the keeper of the soul of his Friend. Thus God makes known his secrets unto the godly, Psal. 25.14. Prov. 3.32. Psal. 25.1. Prov. 3. 3●. So he did to Abraham, Lot, Moses, David, Samuel, Elijah, Elisha, Daniel, Isaiah, and other, his Prophets and Friends according to that we read, Amos 3.6, 7. Amos 3.6, 7. They are of his Cabinet Counsel. Thus did Christ unbosom himself freely to his, Luk. 8.10. Luk. 8.10. acquainting his Disciples with those secrets of the Kingdom, which he did not to others. John 15.15. Joh. 15.15. And all this (as Tiberius sometimes said to Trajanus, pro amicitia nostra non occultavi) for Friendship sake. And the more perfect this Friendship is, the more we know of God's Counsel. John was the beloved Disciple, he leaned on Christ's bosom, and he could fetch any thing out of it, that was fit to be known: This Peter knew full well, when he beckoned to him, that he would ask him who it was that should betray him; as we read, John 13.25.26. and upon his ask, Joh. 13.25, 26 it was told him, (albeit in his ear, for the rest of his Disciples heard it not, vers. 28.29.) And after Christ's Ascension, there were more secrets revealed unto him, then to all the rest of the Apostles, Revel. 1.1. A bosom Friend shall have that whispered in his ear, which the world knows not of, 1 Cor. 2.12.16. and the nearer to God's bosom, the deeper secrets shall be discovered. 2. Friends love to walk and talk together, they delight to have Communion one with another, in this kind: We walked together, Psal. 55.14. Gen. 17.1.22. & 18 33. (saith David) in Company unto the House of God. Psal. 55.14. Thus Abraham being the Friend of God, walked with God▪ Gen. 17.1. and talked in Friendly manner with him, vers. 22. & 18.33. And it is said of Moses, that God spoke unto him, face to face, Exod. 33.11. Cant. 7.11. as one speaketh unto his Friend, Exod. 33.11. And thus Christ and his Church, walk and talk together, Cant. 7.11. And the more refined the Friendship is, the more familiar, is the talk, and parley. 3. Friends desire the presence of Friends, they delight to dwell together, to eat and drink together; (however) they must often visit one another, 2 Sam. 19.33. 2 Sam. 19.33. God shows himself a Friend to the faithful, in this kind of Communion; for although he dwell in the highest Heavens, yet he dwells also in the godly, and makes his abode with them, Joh. 14.23. 1 Cor. 6.13. 1 Cor. 3.16, 17. Cant. 5.2. Revel. 3.20. John 14.23. In which regard, our bodies are called the Temples of the Holy Ghost, 1 Cor. 6.19. and so the Temples of God, 1 Cor. 3.16, 17. And he is said to eat and drink with them, Cant. 5.2. and to sup with them, Revel. 3.20. Thus by this Communion, that God hath with his, it appears, that he is their Friend. Thirdly, The friendship of God towards the godly, appears by his readiness to hear them, and to pleasure them, in any thing that they shall desire of him, (as the Parable shows at large.) God is prevailed with by the faithful, as one Friend is by another: You shall command me in any thing (saith a Friend to his Friend) Whatsoever thy soul desires of me, I will do it for thee, said Jonathan to David, 1 Sam. 20.4. 2 Sam. 19.38. 1 Sam. 20.4. The like said David to Barzillah, Whatsoever thou shalt require of me, that will I do for thee. So God speaks to the faithful, in a friendly Language: Command me (saith he) Isa. 45.11. Oh! Isa. 45.11. what a transcendent privilege is t●is? How ready God hath been, to be commanded by Abraham, Moses, and other of his faithful Servants, we shall more fully show you, if God give leave in the prosecution of this Parable, This may suffice at present, for the Explanation and Confirmation of the point, now to Application. Use 1 We must needs infer from hence, that it is a high honour which God hath put upon the Godly, thus to enter in a League of Friendship with them: we count it a great privilege, to be a Prince's Friend, or Favoutite, or have some great man for our Friend: And a high style it was of old, to be the King's Friend. Eusebius the Historian, held it for an honour, 2 Sam. 15.37. 1 King. 4, 5. to be the Friend of Pamphilus the Martyr; and would be called Eusebius Pamphili, for the love that was betwixt them, (as Hierom testifieth.) And the old Lord Brook caused it to be engraven on his Tomb, as one of his Titles, Friend to Sir Philip Sidney. Scylla sir-named Faelix, accounted it not the least part of his happiness, that Metellus sir-named Pius, was his Friend? How happy then is he, that hath not only godliness, but God himself to be his friend? yet such honour have all the Saints. A Title far above that of Son or Servant. David boasted more, that he was a Servant of God, Psal. 36. Title Psal. 116.16. then that he was a King (as appears, Psal. 36. the Title & so elsewhere.) And St. Paul more, that he was a Servant of Jesus Christ, then that he was an Apostle, Rom. 1.1. Tit. 1.1. Joh. 15.15. and therefore sets that in the first place in his Epistles, as a Title of greatest honour. Yet remember what our Saviour saith, John 15.15. Henceforth I call you not Servants, but Friends. So that it is a higher honour to be a Friend, then to be a Servant. Use 2 Let us from hence be exhorted, an● directed, whither to go to find a Friend, and whom to make our Friend, in this so great a scarcity of faithful Friends. There are three, that are very desirous of our friendship, and pretend much love unto us, of whom we must take heed. I will name them to you; In the first place, The first deceitful Friend, to be taken heed of, is the World: whose Friendship most are much affected with, because of the great Command it hath, and promises that it makes to those, who will take it for a Friend; But it is but a Time-serving Friend, and its friendship is very brittle and changeable; soon on, and soon off. It was said of Andronicus the Greek Emperor, whom but yesterday, Turk Hist. he had used most kindly, and entolled amongst his best friends, to day he frowned upon, and tyrannised most cruelly over; so that you might have seen the same man, the same day, to be graced and disgraced, crowned and beheaded: such is the friendship of the world; in the love of it, there is no assurance: (as was said of Tiberius, and of Mahomet, the first Emperor of the Turks): This thousands have found by sad experience. Besides, the world is both angry, and covetous. Angry it is, 1 Sam. 25.17. so that nothing will please it, as Nabals' Servant said of his Master, (we may impute it to Age, for it is very old.) And if we add to this, the covetousness of it, we must conclude, that the best friendship of it, is not worth the whistling for. Of the friendship of it St. James speaks, Jam. 4.4. Cap. 4.4. No man can be the Friend of God, and friend to It. If the World will be needs our friend, then let us put it in the number of those friends, that are rather to be used then trusted, as St. Paul did. The flesh will needs enter into a league of friendship with us, 1 Cor. 7.30. and will not (during life) be quite shaken off. It pleads more than ordinary acquaintance, and familiarity, even Inherence; One house hath held us, one breath served us, one nutriment fed us, one conception bred us: It promiseth much content, and delight unto us; but it is a Table Friend, a back, or belly-friend. This hath been found to be deceitful, and of double-dealing. It brings forth meat in a Lordly dish, as Jael did to Sisera, Judg. 5.25, 26. and calls, Come in my Lord, come in. It presents delicates to our view, but withal, it puts the hand to the nail, and workman's. Hammer, with the Hammer smites she Sisera, she smites off his head, Rom. 13.13. Gal. 5.21. after she hath pierced the Temples. And withal, it is given to drunkenness, and excess; It will please the Appetite, what e●er come of it; but if you cool the por, the friendship of the flesh cools with it: make no choice therefore of the flesh, for a friend, if you be wise. The Devil pretends great friendship to us, Gen. 3.21. Math. 4.9. as he did to our first Parents, You shall be as Gods: And so to our blessed Saviour, All this will I give thee: But he is a treacherous friend; his aim is to betray us, and throw us down headlong from happiness. He is too subtle a Politician, to be a true friend unto us, and being an enemy from the beginning, it is no trusting of him, though he seemingly be reconciled; for his malice is implacable. These are the three, you must avoid in point of Friendship. Quest. There is a fourth that offers Friendship to us who is only worthy. And that is God himself; who is desirous to enter into a League of Friendship with us, and sends forth his Ambassadors, (his Ministers,) for this end entreating us to be reconciled, 2 Cor. 5.20. 2 Cor. 5.20. There was a time when God and man were Friends, else reconciliation could not be (for reconciliation is but the renewing of a former Friendship that hath been interrupted and broken.) This Friendship God meant not to break, not had he purpose to fall out with man, nor had he done any thing, by any purpose of his, towards the violation of that Friendship; man did the wrong, yet he (continuing his everlasting goodness to man) invites him to return, to his obedience, and accept of the means of reconciliation & return to the same state of friendship which he had at first; And such a reconciled Friend (as he is) will be a Friend indeed unto us. Not to our wealth, not to our riches, he needs not our Thousands of Rams, nor our ten thousand Rivers of oil, Mich. 6.7. but it is for his own sake, that he sets his heart upon us, and for our sakes too, that we may be everlastingly happy in his Friendship. Nor is his Friendship sickle, but constant; not a Friend to day, and a Foe to morrow; but a Friend for ever: he useth not his Friends, as we do our Ladders, bear them on our shoulders whilst we hope to climb high by them, and then throw them down, and lay them on the ground: nor as we do flowers, keep them in our bosom whilst they be fresh, and when they fade, fling them on the Dunghill. Dent. 31.8. Josh. 1.5. Heb. 13.5, 6. Psal. 73.25. He will never fail us nor forsake us, It we be not ashamed of him, he will not be ashamed of us. Say then as David, Psal. 73.25. Whom have I in Heaven but thee, whom desire I, for my friend but thee. None but Christ, none but Christ. But how may I be so happy as to have God my Friend, what must be done to obtain his Friendship, (seeing by nature we stand in a stare of Enmity?) Resp. First, take the Course that the Tyrians and Sydonians did. Acts 12.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, German. Acts 12.20. Herod was offended with them, they make a Friend at Court, Zarh. 3.8 & 6, 12. John 1.18. Zach. 13.7. Blastus the King's Chamberlain by whose mediation Herod was reconciled: We have a Blastus, that German, the Branch (as the Prophet calls him,) who is God's favourite or fellow-friend as he is termed. Zach. 13.7. a bosom friend, john 1.18. get him to mediate for thee, and then for his sake God will be reconciled, and become thy friend. Shall Herod be appeased by Blastus his Intercession, and not God by Christ's? Read 1 john 2.1, 2. Secondly, 2 Cor. 5.18. there is an Instrument of Reconciliation drawn betwixt God, and Man, which you must subscribe and put your hands unto, 2 Cor. 5.18. This word of Reconciliation is the Ministry of the Gospel; all that is required there, is to Believe and Repent (which is the sum of all) this must be subscribed unto: dip your pens in the blood of the Lamb, subscribe your names by acceptation of the offers of Reconciliation, in the Gospel made; do but subscribe; accept; and than God and Man will become Friends. Thirdly; if thou woudlst have God to be thy Friend, see that thou be'st of his acquaintance, converse often with him, and be often in his Company. It is true (as before you have heard) Acquaintance is not friendship; yet without Acquaintance no friendship can be had. Good will a man may bear to him that he never saw; But perfect friendship cannot be had, betwixt such, as never had the sight, nor enjoyed the Company each of other: It requires a mutual frequentation, and familiar conversation. We read, 1 Sam. 18.1. that the soul of jonathan was knit with the soul of David, and that jonathan loved David as his own soul. How this came to pass the Text shows in the words foregoing. 1 Sam. 18.1. It came to pass that as David had made an end of speaking unto Saul, etc. Had not David been in the presence of jonathan; had he not heard David speak, and seen his carriage, and spirit, he had never been so taken with him as be was; but now being in his Company, and conversing with him, his heart was fast knit, and glued to him: And so it falls out betwixt God and us; If we come into his presence, frequent his Ordinances, converse with him, speak frequently by prayer unto him; then his heart will be knit unto us, and he will be our friend, hereto to tends that of Eliphaz, job 22.31. Job 22.21. Acquaint thy s●lf with him and be at peace; that is, by acquainting thyself thus with him, a league of friendship will be made between you; whereby, good shall come unto thy soul, so the Promise is Zach. 13.9. Fourthly, Zach. 13.9. Similitudo mo●um par micitiam. see that thou conform thyself to Gods will and Nature. Among men, there is nothing so glewes and soders men's spirits as a similitude, and conformity of manners, and disposition: when there is a sutableness of nature and inclination, there will quickly be a closing; (as you have hear) so it is here. He that loves pureness of heart for the grace of his lips the King shall be his Friend, (saith Solomon) Prov. 22 11. Prov. 22.11. Math. 5.48. Luke 6.36. 1 Per. 1.16. Love pureness or heart and pureness of life; Be holy as God is holy: merciful as God is merciful, etc. Strive to be like him (for likeness breeds further love and liking): labour to be made partaker of the Divine nature; conform to his image, so thou shalt have the King of Heaven for thy Friend, 2 Pet. 1.4. he will ente● 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 ●o go unto: Usually none have more enemies on earth than 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 counsel us, protect us, and provide for us. And as Jehosaphat said to Ahab, when they had entered into a League of friendship each 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. job. 5.21, 22, 23. Indeed Satan 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 will's, Prov. 16.7. Prov. 16.7. he will give a double triumph over their hatred, and over their power. No reason then to be ca●●down with the want of Friends. 1 Sam. 1. Am●not I better to thee then ten Sons, said Elkanah to Hannah, why weepest thou? So may God say to us, why grievest thou, is not my Friendship better to thee, than 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 w●olly for God; and suit 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 Neutrals; and corrivals (it being only between two, Unus mihi propopulo erit, 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 multitud●s. So there is a certain 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, than thou mayest conclude thou art the Friend of God, and he thy Friend. Thirdly; A true Friend is tried in Adversity, Prov. 17.17. It is prosperity (saith one) that gets Friends; but it is Adversity that tries Friends, as Naomi did Ruth. If thou be'st 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 abraham's) and if we shrink at every storm, we are not Gods Friends, but Hypocrites and Apostates. True Friends rejoice in their sufferings for the name of Christ, as did Peter and john, Act. 5.40.41. Nay (saith St. Paul,) we (rejoice 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 john 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 David's Friendship to jonathan reached, 2 Sam. 9.1. and extended to the Friends and Children of jonathan. 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 jehosophat 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 disclaims all self ends and interests, in what he doth; all that he aims at, is the good and welfare of his Friend, which he desires to promote: Senec. Epist. 9 ad Lucil. Seneca reproves such as would choose a Friend, that he might relieve them in their wants, and visit them in sickness; this (saith he) is but mercenary, I will choose a Friend that I may have one to show Love unto, to visit if he be sick to help if he be in want, etc. 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 God's 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 than thyself; 1 Cor. 10.24. let his honour and glory be preferred in all thy undertake. Jonathan was a fast Friend to David, and he valued nothing of a Kingdom for David's sake; he loved him, not that he expected good from him, but that he might have one to whom he might show Love. Find these things in thyself, 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 God's 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 eternal; but if it cease at any time, it was never true. God's Friendship is eternal, and everlasting: whom he loveth once, he always loves, john. 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 wonderful patient, and forbearing nature, slow to Anger, and of great kindness; yet by unkind usage, he may be provoked to anger, and hid 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 jealousy and suspicion of him and his ways, 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? john. 21.17. Love believeth all things, hopeth all things, saith the Apostle; so that suspicion ariseth from want of Love; God cannot endure that we should be jealous of his promises, suspect his ways of power, and providence, Psal. 78.18, 19, 20, 21. Can God furnish a Table? etc. 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 Israel's deliverance out of Egypt, and being pressed still to that service, he seems to give an utter denial, and that with some kind of passion. Send by whom thou shouldst send: At this the anger of the Lord was kindled, for God's espied a jealousy in him, as if God would not preserve him from them that sought his life (that was the reason of his backwardness, whatever other pretence was made of his unfitness for the service,) (as appears, by that God spoke 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 God's power in bringing water out of the Rock, as appears by his words and actions in smiting the Rock thrice, which God was much offended with, as appears by that sharp reproof, 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 Reproofs and Corrections, makes a breach betwixt God and his Friends. This appears by that we read, Num. 14.1, 2, 3. etc. 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 murmur against God's proceed. God is list of hearing, and hears the very repine 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 hateful to him, Deut. 32.6. Isay. 1.2. Jer. 22. 14 Jer. 3.20. Deut. 32.6. So jer. 22. 14. Isay. 1.2. Fourthly; Treacherous and perfidious dealing with God. Of this God complains, Jer. 3.20. A treacherous Friend he will scarce trust, john 2.24. Fifthly; Associating ourselves in a league of Amity with God's enemies: For this, God was highly offended with his Friend jehosophat, 2 Chron. 19.2. Indeed every sin is an enemy to God, 1 Chron. 19.2. and so to be avoided, especially known sins, and presumptuous sins, for these grieve and vex his Spirit, Isay. 63.10. Isay. 63.16. Oh take heed of them. As these sins 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 remain for ever, (meaning the Citizens of Heaven) how much more should we be careful to please the God of Heaven, and hearken to his Counsels, follow his advice, observe his precepts and commands? God's Friends will do thus, john 14.15, 21. & 15.14. John 14.15, 21. and 15.14. A Friend is grieved when he sees his Counsel is slighted, or when he is thwarted or Crossed by his Friend. Secondly, Beware of intermitting, and letting fall your ordinary and wont resorts unto him. Intermission of intercourse breeds strangeness 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 oftener. 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 ear 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 cried 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, Rejoice 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 God's love, and friendship your chief Treasure. Thou Lord hast promised all good things to them that love thee, (saith Austin) give me thyself and it sufficeth. Sixthly and Lastly, keep your hearts, and affections loyal 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 forsake us; 2 Chro. 15.2. he never breaks with us first. Object. But put case we have been careless hitherto, so as that the breach is already made through our default; is there any renewing of friendship? what must be done in that case. Differences amongst friends may arise; Resp. Gen. 13.8. Act. 11.2, & 15, 39 Gal. 2.11. Math. 16.22. as did betwixt Abraham and Lot: Paul and Barnabas; Peter and Paul: Christ and Peter; God and the Godly. As betwixt him and Moses, David, Solomon (as before was said.) And it is very true that such differences as arise betwixt friends, are many times composed with more difficulty, than the contentions that arise amongst others, as have been showed, (which should make us the more careful that we break not) but however it falls out with Men yet it is otherwise with God; he is hardly provoked, being provoked, he is soon reconciled, if we desire it, and seek to him for it. Now the means to recover friendship again, in that case, are these. First give God a meeting: when friends fall out and keep aloof, and come not near one another, they are not like to agree in haste. This is required, Amos 4.12. Amos 4.12. We must do herein as jacob did when he went out to meet his Brother Esau, divide our band into two troops, and send them before us with their presents: Gen. 32.10, 33, 3. Body and Soul must go out to meet the Lord, and neither empty hand: each power of the soul, and part and member of the Body, must bring a present with it. And when we come near we must bow ourselves to the ground seven times, that is, very often. And then saith the Text, Esau ran to his Brother and embraced him, and fell on his neck and kissed him: so will God much more, if we thus go forth and meet him in his ways and ordinances. Secondly; Let us confess our faults, and acknowledge our errors to God, promising to amend. This our Saviour enjoins betwixt man, and man, Luke 17.3, 4. And such must be our Carriage towards God. Thus did that Prodigal as we read, Luke 15.18, 20. and what followed thereupon? Luke 17.3, 4. Luke 15.18, 2. The father saw him, and had compassion on him, and fell on his neck and kissed him. Oh how quickly will God be good Friends with an humbled soul? when he sees thee to droop, and mourn under a sense of thy failings, he is ready to prevent thee with his mercies. Thirdly, come to God in the mediation of his son Jesus Christ; take him up in thy arms as Themistocles did Alexander whereby he pacified King Philip the father, who was offended with him. The story tells us (if we may believe it) that Pilate, being called to Rome, to give an account unto the Emperor for some misgovernment, and mas-administration, he put on the seamlesse Coat of Christ, and all the time that he had that Coat upon his back, Caesar's fury was abated: But the Sacred story tells us this (and we believe it) that if we Cloth ourselves with the Robes of Christ's righteousness, and put them on by a lively faith, we shall have no cause to fear the want of God's love and favour, we having such an advocate with the Father as Jesus Christ the righteous who is the Propitiation for our sins, 1 John 2.1, 2. 1 John 2.1, 2. Take this course, and doubt not but all breaches which have been made betwixt God and you, will be soon made up to your endless comfort. One use, yet remains. Use 4 It is an Admonition to every of you, that you take heed lest your wrong or offer injury to any of the godly: How shy are we of wronging any, who hath some great man to take his part? Oh, say some, I will not meddle with such, or such a man, for he is strongly backed; he hath such a Lord, or such a Commander for his Friend, who will not suffer him to suffer; should I stir against him, I am sure I should suffer for it: so a great man said once to another of the Council in King Henry the Eighth, his days, concerning Cramner, Let him alone for the King will not suffer his finger to ache. And is it safe think you to provoke God against us, by wronging any of his Friends. Whether were you not afraid (saith God) to speak against my servant Moses, Numb. 12.8. Num. 12.8? Why, who was Moses that he might not be spoke against? surely one of God's familiar Friend, with whom God spoke mouth to mouth, face to face, as a man speaketh to his Friend. And do you think that God will see his Friend wronged and not right him? See what Miriam got by it, Numb. 12.11. Num. 12.11. Miriam became leprous: but how escaped he was spared (saith chrysostom,) or rather, he met God speedily by Repentance, and so disarmed his indignation. Doth thy conscience tell thee, that such a one is a man that truly loveth and feareth God? oh beware how thou wrongest him, or speakest evil of him; for God takes the wrong as done unto himself, and first or last thou mayest assure thyself that thou wilt hear of it, be thou never so great: for He hath reproved even Kings for their sake, saying, Touch not mine anointed, and do my Prephets no harm, Psal. 105.15. Thus you have seen in a spiritual sense, who this friend is, Psal. 105.15. proceed we now to take particular notice of the Indigent, and the Exigent he was put unto. The Indigent or Person that is in want, [a friend] The Exigent or the strait that he was in, appears by his going to his friend at Mightnight, etc. We begin with the Indigent or person spoken of. Literal Observation. And so we may observe, Doct. A man that hath a Friend may yet be in want. This is true in the History, 1 Sam. 20. & 21. etc. Reas. 1 There is a great Narrowness of affection, even in the very best. Pride and self-love there is enough, yea too much of it which puffeth up and vaunteth itself above that which is meet: it raiseth up jealousies and suspicions, and causeth us to apprehend a discourtesy by a wrong suspect: that was never intended by a willing act: This hindereth friendship in its proper work of succouring and relieving a Friend in his want, (as you have heard before.) Again, it may arise through Narrowness of Power: Friends may have large hearts, but short hands. As some can help, but will not; so some would help, but cannot: their hearts are enlarged, but either distance of place (or some other impediment,) may prevent it, at least poverty my curb their bounty. And further, there may be Narrowness of Discretion in the Indigent, in not making known his want unto his Friend, through a too great bashfulness; and hence it is many times that Friends are in want, when they needed not, if they would make it known. (But this is not the Principal point that I intent,) A word of Use, shall suffice. Use. Let not any say nor think that all such are friendless, as are in need. Seneca tells us, Sense Epist. 8. that when the Scholars of Theophrastus had showed him two men, that were very familiar, and entire Friends; one of them being very Rich, and the other Poor: he said, thus unto them. Si amici sunt, quorsum alter ita dives, alter ita pauper? If these be such Friends (as you speak of,) how comes it to pass that the one is so rich, and the other poor? Indeed a true Friend will be helpful to his Friend (as hereafter we shall hear); but yet, it may so fall out, that my Friend may condole my shipwreck, when he cannot afford me a plank to swim to shore. All the wants of a Friend cannot be supplied by a Friends desires, and yet Friendship may be continued, (as now hath been showed you). It was well answered by Photion (a famous Philosopher in his age) to one who told him that Dionysius the Tyrant scoffed at him for his Poverty. I am poor indeed (said he) but Dionysius is much poorer, for albeit, I want money, yet I want not Friends, who are willing to secure me: Xenoph. Orat. de Agesilao. And it was the praise of Agesilaus, that he respected such Friends that would do him a courtesy, more than such as did it, preferring the benevolence of the mind before the hand. Use. 2 Put not too much confidence in earthly Friends, for they may fail us. They cannot do for us always what they would, Mystical sense. nor keep us from want. Were we God's own Friends, we may look to taste of that Cup; as followeth now, to show. For it is true in a spiritual sense. Doct. God's own Friends may be in a necessitous or needy condition, Psal. 107.4, 5. Rom. 12, 13. 2 Cor. 8.14. Shall I bring you Instances? was not this jacob's case? Gen. 42.2. did not he want bread for himself and Family, and was he not enforced to send into Egypt for it to preserve their lives (as well as the Canaanites?) And was not this Elijahs case; 1 King. 17.4. who was able to bridle Heaven with his tongue, so that neither dew, nor rain, fell upon the Earth, but according to his word, yet he is feign to be fed, first by a Raven, and afterwards by a widow, at Sarepta (who was likewise in a straight herself.) And the like necessitous condition, were all God's Prophets in, 1 King. 18.13. at the same time; they were enforced to hid themselves in Caves, and be fed with bread, and water, at Obadiahs' finding. Elimelech and Naomi, are driven from their dwellings in Bethleem Juda, Ruth. 1.1. and enforced to sojourn in the Land of Moab, for want of food: And Ruth (a holy Woman, and one of the Grandmothers' of our Saviour) constrained by want, is enforced to go a gleaning, in other men's Fields, for the necessary sustenance of herself, and Mother in Law. What say you of Job; Ruth. 2.2. was not he stripped of all, and yet beloved of God? And what to David, Psal 40.18. did he not confess himself to be poor and needy? was he not so distressed for hunger, that he and his company were enforced to eat of the shewbread, 1 Sam. 21.3. Math. 12.4. 2 Cor. 11.27. 1 Cor. 4.11. Heb. 11.37. Heb. 1. Math. 21.18. John 19.28. Luke 8.3. which (out of the case of necessity) was not lawful for any to eat, but the Priests only? was not Lazarus needy? Peter penniless? St. Paul in hunger, cold, thirst, nakedness? And what read we of those worthies, which the World was not worthy of? did they not wander up and down, in Sheepskins, and Goats-skins, being destitute, afflicted, tormented? And did not Christ himself (the Son and Heir of the whole world) want both meat, and lodging, and other necessaries; insomuch that others did administer to him of their substance? I suppose that you can make no doubt of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is so: but for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence it comes to pass that is is so; you may make some question. I shall therefore (in the next place) render you some Reasons of it. Reas. This may happen, first through the Inconstancy, Revel. 12.1. 1 Pet. 1.24. Revel. 4.6. mutability, and mobility of all earthly things; Nothing under the Sun is of a lasting, and durable nature; they are like the Moon, ever in changing: Or like flowers which have their months; to day for the Bosom, to morrow for the Bosom. The world is a Sea of glass; and those that stand fastest on it, have but slippery footing, Such a Palsy, possesseth all secular things, that their joints cannot hold together: One man's honour is shaken upon another man's back; one man's Inheritance, into another man's lap: There is nothing certain and steady; Nor can we be more certain of any thing amongst them, then of the uncertainty of them all. Secondly; This may fall out through the malice of Satan, and his Instruments; who, when they cannot mischief the Godly in their souls, they will endeavour to do them what hurt they can, in their goods, and Estates: The first thing that Satan desired against Job, was, that God would put forth his hand and touch all that he had, Job. 1.11. and deprive him of it. And the reason of it, chrysostom gives, Chrys. Hom. 2. de Jacob. he endeavoured to spoil him of his wealth, that he might spoil him of his worthy deeds. Thirdly; the main Reason of all is, God's providential administration, who, as he ordereth, and disposeth of all things under Heaven, for his own glory, and the good of his; so he doth this, in suffering his to be in want. First, that the Rich of the world, might not want an object of Charity. The Rich are proved (saith Austin) by the poverty of others. Some good men shall be in want, to discover what pity and compassion is in men's hearts: Deut. 15.11. Mark. 14.7. Math. 25.44. Deut. 15.11. & Mark. 14.7. And to leave the merciless and hardhearted without excuse: We read Math. 25.44. the wicked will be ready to except against the sentence of the Judge, Lord when saw we thee an hungry, or thirsty, & c? why; then, when that poor Widow was sent away without relief, that poor Orphan without succour, will the judge answer them to their confusion. Secondly, his Providence doth thus dispose, for the good of his, that their salvation may be furthered, and their better part, (their souls) perfected, so Deut. 8.15, 16. i e. that he might humble thee, Deut. 8.15.16. with thy wants, and prove thee in thy wants, to do thee good in the end; so, Jer. 24.5. By this means, our proud natures come to be humbled; pride and ambition rooted out; corruption mortified. When Jesurun waxed fat he kicked with the heel, Take away the provender from the unruly Steed, and he becomes more tractable. Thirdly; Deut. 32.15.18. Revel. 13.10. Job. 1. Gen. 18.11.21.1. our Faith, and Patience, are here exercised, and tried, Revel. 13.10. so God dealt with Job, proved his Integrity against Satan's accusations. And the graces of his spirit, are hereby increased in us. When it ceased to be with Sarah after the manner of other women, than Isaac was conceived: so when it ceaseth to be with the Godly after the manner of the world's favourites, then holy thoughts, and godly desires are begotten and conceived in them. Fourthly; his mercies are hereby sweetened, and better relish with us: Hunger is the best sauce, Sickness makes Health more grateful: pain, Pleasure more delightful: Affliction and misery, Prosperity and happiness more : and Want, the worth of a blessing, more sensible. When Darius (in his flight from Alexander) had drank puddle water, polluted with dead Carcases, he professed, that he had never in all his life, drunk any thing more pleasing: the Reason might be, for that he always before that, used to drink ere he was a thirst. God's blessings seldom appear to us in their full beauty, till they have turned their backs upon us, and are going or gone from us. Is it not so at this day? A Probatum est upon the head of this truth, you may put. Fifthly: By this means we come to be weaned from the world, and long for home; we are taught hereby, not to seek for true felicity upon earth, but to seek for that above: Till Naomi was left of her husband, and her two Sons were dead, Ruth. 1.6. there is no speech of her returning from Moab, to her own Country; And before the Prodigal was in want, he thinks not of going home to his Father's house. Were the world better to us, our hearts would cleave faster to it; Luk. 15.17.18. it is the world's venison that causeth us to lose our Father's blessing. And thus you see how God in dispensing of these outward things, hath reference to the good and welfare of his people. Thirdly, and lastly: It is not without Reference to his own glory, God will have his Wisdom seen, in suiting every one with an estate answerable to his station. In the Body there are many members, and every member hath its proper use and function; There is a Foot, as well as a hand, and head; 1 Cor. 12. and for the Foot, a shoe of leather, is as fit; as for the Head, a hat of Beaver: So in God's house he suits men, and gives wages according to their parts, and abilities. And as his Wisdom is herein seen, so hereby, is his Power known, in disposing all things according to his own will, (not our pleasure,) Deut. 8.17.18. And likewise in the preserving of his Servants by weak means; Deut. 8.17.18. Or (from so mean a condition) in advancing of them to great promotion, Deut. 8.3. Herodotus tells us, Herodot. l. 3. that Polycrates the Tyrant very much exercised Roberie, and Piracy, both by Sea, and Land; and his custom was to spoil his Friends as much as his Enemies; and this was the Reason which he gave, that when he should afterwards understand that his Friend was rob of any thing he might gratify that Friend more, in restoring that which was lost, then if he had taken nothing from him: The practice was bad, but the Reason (saith one) hath wit and meaning, and he applies it thus: God knows, Bishop Abbot on John 10. Lect. that when himself taketh from us such things as are not ours, (for we are but his disposers and Tenants at will unto him) he maketh us so much the more embrace his mercy, who sends Grace in wretchedness, and comfort in extremity. Thus you have here the Reasons. Now before we apply the point, let us Answer some objections. Obj. 1 That which we read in Psal. 34.10. may be objected against what hath been delivered, Psal. 34.10. Psal. 84.11. The Lions shall lack and suffer hunger, but they that seek the Lord shall want no good thing, and Psal. 84.11. No good thing will he with hold from those that walk uprightly. Resp. To this we Answer. First in General; These promises of temporal things, are not absolutely made, but with reservation of the Cross; and with this limitation, so far as may make for God's glory; and his children's good. Secondly; more particularly, the promise is not simply, that such as fear him shall never be in necessity and want, but that they shall not want any thing that is good; Now albeit wealth and riches, and the outward comforts of this life, are Gods good blessings in themselves, yet are they not absolutely good; so as to make them good that have them; But they are of an indifferent nature, and mutably good, or bad, as they are used; Good they are to the good, evil to them that abuse them. Albeit then they are good in themselves, yet God sees they would not be so to thee; Thy weak brains cannot bear such strong liquor; Did God see, that it were good for thee to have them, thou shouldst not be without them; but he knows it is better for thee to be without them. And so he fulfilleth his promise to thee, in withholding these things from thee; For want to thee is good, Rom. 8.28. and for thy best, Rom. 8.28. If thou be'st one that feareth God, thou mayest assure thyself, that that Promise shall never fail thee. Obj. 2 But want is threatened as a Curse, to the Rebellious and disobedient, Deut. 28.48. Psal. 109.9, 10. 1 Sam. 2.36. Resp. Deut. 28.48. And, that they shall beg their bread, Psal. 109.9, 10. 1 Sam. 2.36. Resp. It is so indeed to the wicked: but let us here distinguish. There are two sorts of Persons that are in want. First, Impotent poor ones; such as fall into want, through sickness, age, or other casualties; (as by Fire, Water, Thiefs, Robbers, or such like men.) And there are Impudent poor ones; such as by sinful and licentious courses, bring want upon themselves; To these latter sort want is a curse: But to the former, though it be a Cross, yet it is no Curse, but a Trial for exercising of their Graces. Secondly, Although God should send want upon such, as a just Judgement for their sins; yet if a man be brought thereby unto Repentance, and be humbled for his sins, and reform his ways, although the entrance into that estate be in a Curse, yet it shall be turned into a blessing; in that it works for his good and everlasting happiness. Obj. 3 But David saith, that he never saw the Righteous forsaken, nor his seed, begging bread, Psal. 37.25. Psal. 37.25. This hath much perplexed the Spirits of the Godly. Resp. First, David may be understood as speaking of a trade of Begging, or a constant course of street-beggery, (which in these days is become a kind of a Calling, and whereof there is a Corporation, some Parents bring up their Children to it, others take Apprentices to learn them the Trade. They teach them how to look, what to say, how to lie, how to cry, etc.) The Prophet never knew any Godly man, to be of this Profession, or to drive this Trade. The Profession, and state of begging was prohibited by the law of God, and accursed by him; so that no Godly man would offend against that Law, and bring that Curse upon himself. Such are so far from being Righteous, as that they live without God in the world, and are like to perish without Christ, in the world to come; being Atheists, Blasphemers, Sabbath-breakers, Thiefs, Whoremongers; the worst of Infernal Spirits have not less sense of Piety, but more sense of a Deity then these. These are the Vermin of the Commonwealth, and should not be suffered to devour that which Impotent poor should have: But why touch I these? Secondly; David may be understood as speaking of his own experience: for he saith not, that the Righteous were never driven to so bad an Exigent as to beg their bread; but that he never saw it. And indeed it is a rare, and unusual thing, to see; Luke 16. (Albeit it may so fall out), (for we read of Lazarus lying at Dives his gate) and I believe the Eldest man living, cannot point out many instances. However, David in all his time, never saw it that a truly righteous person, was brought (although to want, yet not) to beggary. Thirdly; David may be understood as speaking of the Righteous and their seed both: for if God be so pleased to lay this affliction on any of his servants, to chastise them for their sins, or for the trial of their graces; yet God in mercy remembers their Posterity; (if they walk in obedience before him) and his seed shall inherit the blessing. Psal. 25.13. Fourthly, the Prophet's meaning may be this, that albeit they were brought to such extremity of want as to beg their bread, yet he never saw them to be forsaken in that extremity, but God hath stirred up the hearts, of some good people, (even then) to secure them, and relieve them: yea he himself, rather than fail, will be the reliever of them, (as he was of Lazarus, who had his wants supplied, and was succoured by God, (as his name imported. Luke 16. ) And when they are most scanted, they are not forsaken: for what they are scanted in Temporals, they are supplied in Spirituals. And this (I take to be most genuine, and it) agrees well, with the former Aphorism; though they fall into outward misery, yet God puts to his helping hand. So much for the clearing of the point. Now for the Use. Use. And first to you that feel, and find no want: your Pastures have always been, and yet are, green; your Cup overflows, you have never known to this hour what want means; Great cause you have, to bless God for that; many, as good as you, and as dear to Christ, bought with as great a price as you; cannot say as you say. But, what then? will you judge yourselves the more happy, and others more miserable, and sinful, because of this? I tell you, worldly abundance is no more sign of a good condition, than a painted face is of a good complexion. First, Consid. 1. know thou mayst abound with these outward blessings have a fullness, and plenty of them, and yet be never the more favoured, Eccles. 9.1, 2. and respected of God, in that respect. The Scripture teacheth that by these outward things, no man can judge either of God's love or hatred. And Experience teacheth as much; for we find that the most wicked, most flourish in plenty and abundance, this Job showeth, 21.6, 7, 8. the like doth David, Job 21.6, 7, 8. Psal. 73.1.2. Jer. 12.1. Psal. 73.1, 2, and so Jeremiah 12.1. And by this Argument we might infer that Esau was the best beloved Son, and Judas the most beloved Disciple; and that the Turk and Persian and other Infidels are best beloved of God; for that they most abound with worldly blessings. Examine all History, (sacred and profane) and you shall find that the most loathsome and abominable creatures that ever breathed air, or saw the Sun, have sailed through the Sea of the world, in the tallest and greatest vessels. And yet (as one speaks of the territory of the great Turk) they are but as a little bone cast to that great Dog: and indeed were they any better than bones, the Dogs of the world should never have them; were they bread, God's children should never be without them. There is indeed a Common love extended to Man and Beast, of which David speaks, Psal. 36.6. Psal. 36.6. John 4.9, 10. And there is a special love which God beareth to his own in Christ, 1 john 4.9, 10. Temporal blessings are fruits of Gods Common Love, but no signs of special love and favour. A man may safely conclude God is good to me, and loveth me, else he would not provide for me as he doth: but he cannot conclude God loveth me with that love which he beareth to his Children, because of these things. Can a Traitor comfort himself in his Prince's favour, because he hath good lodging and good diet provided for him in the Tower, till matters be ripe, and all things ready for his Arraignment, and execution? or the Ox that is fatted (if it had Reason to discourse) to say, My owner loves me, in putting me in pastures where I feed up to the very eyes? Alas! it is but to fat it, against the day of slaughter. In the second place (therefore) know, that albeit outward comforts of this life, be in themselves the good blessings of God; yet to thee that art not reconciled to God in Christ, but an enemy unto him, they are not good, but pernicious, and hurtful; curses, and not blessings, Mal. 2.2. Mal. 2.2. So as thou mayst say, as that poor woman did to her Physician, (who being deadlisy sick, and telling him of the Symptoms of her disease, which he hearing told her, all were good) Woe is me, then, (said she) good hath undone me: So woe to thee, thy good undoes thee, God's curse is on them so, that they are a snare unto thee, Rom. 11. verse 9 Rom. 11.9. Job 20.14. Eccles. 5.13. Prov. 1.32. Job 18.15. thy meat shall turn to gall in thy bowels, yea prove as the gall of Asps, job 20.14. thy Riches shall be reserved for thy hurt, Eccles. 5.13. and thy Prosperity tend to thy destruction, Prov. 1.32. Bildad gives that reason of it, job 18.15. Because it is none of thine, thou hast no just title to it. A Civil right, thou mayst have before men, so that he is a Thief and a Robber, that takes any of these things from thee; But a spiritual right (which is the only comfortable right) thou hast nor, nor canst have, till thou be'st in Christ. Put case a man hath a fair piece of Evidence, duly sealed, authentically testified, and delivered; if he have no land to hold by it, or Title to recover by it, would he be any whit the better for it? Evidences, are Evidences, to them who have a Title: So when a man hath a good Title to Heaven, when he hath a testimony of God's spiritual Blessings, in the temporal, then are these temporal blessings good evidences: Otherwise, if thou hast not the Grace of God, and spiritual blessings with these temporal; thou art not the nearer happiness, for earthly abundance. These things are but as an Evidence in his hands who hath no Title: and that is very suspicious, such a one may well be thought, to have embezeled or purloyed those Evidences: to have forged or counterfeited them, and so may be called to an account for them: so those who have temporal blessings, without spiritual; they are but counterfeit, they cannot procure a minute's peace of Conscience, nor a minutes refreshing of the soul hereafter: But a heavy account must be made, how we got them, and how we employed them. Thirdly, thou hast little cause to judge thyself happy in having plenty, and others miserable that are needy, If thou dost seriously consider that the good man's worst estate, is better than thy best, Prov. 19.1. can be. This Solomon teacheth in his Proverbs 19.1. the meaning is, that he who hath a little wealth, and small possessions, and yet endeavours to walk uprightly; to be just, and godly in his words, and works, is better than any wicked man (who in Solomon's language is usually termed a fool) being void of Grace, and goodness; and full of vice, and ledwnesse. And a greater and wiser than Solomon teacheth this, in that his Sermon, Luke 6.20, 27. where, both poor, and rich; Luke 6.20, 21. the righteous, and wicked, are presented to us; the one in his worst, the other in his best habit. The faithful are considered in their poverty, hunger, sorrow, and contempt, & pronounced Blessed in them all. Blessed hunger, Blessed thirst, Blessed grief, Blessed contempt, and the wicked are considered in their Ruff, ruffling it in their Riches, Satiety, Jollity, Honour; and pronounced woeful, and miserable in all these: woe to you that are rich; woe to you that are full; woe to you that laugh; woe to you when men applaud you. A woeful generation they are in their best condition. A woe is entailed to all those things, wherein you place your best welfare. Judge now I pray you, whose estate is the better. Wherefore be advised, not to represent your own estates nor the estates of other, to the eyes of your minds, in this deceitful glass, of your outward estates, in respect of things of this world. Nothing is more deceivable, and less to be trusted, than the visible estate of any man, in respect of Temporalities: and yet how ordinary is it, to be herein deluded? We read of one Argolandus a Prince of Africa, who coming to the Court of Charles the great, King of France, with a purpose to forsake his Heathenism, and embrace the Gospel, seeing two tables full of Guests, sitting with him in his Hall at meat; One at the upper end, full of Gallants, with gold-chains and rich attire, the other at the lower end of the Hall, full of Guests in ragged robes, he asked the King what they were? he answered, they so rich at the upper end, were his Friends and Servants, that attended on his Person: and they in rags are those (said he) whom I always feed at my table, in memory of my Master, and his Friends: Why, what Master, and what Friends, said the Prince? of my Master Christ, and his Apostles said the King: If the case be so, replied the Prince, that your Master useth his Friends no better, I shall not care for his friendship, nor do I mean to be any of those Friends of his. Thus many are ready to fall into a disdain of God, and the profession of the Gospel, because of the poverty of his Children and Servants But to conclude this Use, remember that when Ephraim and Manasses were brought before jacob; Ephraim was set at jacobs' left hand, and Manasses at his right; But jacob crossed his hands and laid his right hand upon Ephraim's head, Gen. 48.13, 14. and his left on the head of Manasses: so it falls out in regard of outward blessings, oftentimes those who seem to stand now at God's right hand, shall be set at his left; and many who seem now to stand at his left hand, shall be set at his right, Luk. 16.25. Math. 25.32. Use 2 And seeing it is so that Gods own Friends may be in want, of outward comforts of this life; Let this be a stay to uphold such as are good, (and yet in a needy condition) from murmuring, and repining, or too much dejectnesse of spirit under that condition: for albeit you be poor, and in want, you have no cause to think the more meanly of yourselves (as in God's presence,) for these are not the things, that are purchased for us with his blood; but the graces of his Spirit: Nor should any man's temporal condition, be the least occasion to call his spiritual, or eternal estate, into question. Satan indeed will not be wanting to set upon us in our wants, by his violent temptations; carrying the eye of the godly, and setting it upon such impious persons, as are free from that misery which they lie under; and then causing them to reflect home upon themselves, and ponder on their own wants, thence to conclude against God's gracious providence, and their own Adoption. There are not a few, Math. 4.3. that have been assaulted with this suggestion. God's own son was tempted with this hungry temptation, Math. 4.3. If thou art the Son of God? he would persuade, that want of bread, argued him to be no Son: So he tempts God's Children to believe that their want and poverty, is inconsistent with their Sonship: And albeit Satan could not persuade with Him; yet he hath foiled many with it. How deeply was David discomfited hereat? so that he began to think well of wicked men's estates, and to question his own, when he saw the prosperity of sinners, and the misery of himself: hear what he saith. Psal. 73.1.- 5. Psal. 73.1, 2, 3, 4, he was almost gone besides himself to consider it. Nor was this Davids case alone, but good Jeremiahs too, Jer. 21.1, 2, 3. jer. 12.1, 2, 3. he was never so near a conquest in any combat as in this: that God was righteous, he durst not deny; but why a wicked man should be suffered to prosper, and himself be so wretched (God being righteous) he could not apprehend. And still to this day the Devil makes use of this temptation, which he hath found to be so prevailing in all ages. What, doth God love you? would he then thus afflict you? are you not in worse case than those who are stark naught? Were God such a God as you hold him to be; you such men, as you suppose yourselves to be; this could not be. Wherefore it behoves us to arm ourselves against this temptation that we be not foiled in the time of trial. And for this end I have sundry considerations to commend unto you. First consider, that though thou art in want, Prov. 15.16, & 16, 18. when the wicked have a fullness, yet thou art in a better estate than any wicked worldling is or can be (as we shown you before.) If this be yet doubted of: Luke 16.19. let Lazarus and Dives be the men that shall decide the matter: you know what the Scripture saith of them: one wanted crumbs of bread, the other fared well and feasted daily: one wanted Rags to cover his sores; the other was arrayed in purple and fine linen; now which of these two, were in the best condition, think you? And this must needs be so, for first that which you have, (be it but a little) yet it is your own, you have the highest title to it, that can be had; for you hold all in Capite as the Apostle showeth, 1 Cor. 3.21, 23. Rom. 8.32. this the wicked have not, 1 Cor. 3.21.23. Rom. 8.32. 1 Tim. 4.3, 5. do not. Secondly, that which you have; shall do you good, and no hurt, it is sanctified unto you, 1 Tim. 4.3, 5. where the Apostle shows, that no creature is good, but to them that believe and know the truth, and renders that as a reason, for it is sanctified by the Word and by Prayer. What you have, you have without sorrow, without the curse: your want and poverty, shall be no hindrance to your happiness; but it shall further it, Rom. 8.35. Now it is otherwise with the wicked, (as hath been showed, Rom. 8.37. ) should the case be put unto you whether a poor and needy condition, may help a man to Heaven; Or a prosperous and opulent estate, that may hasten a man to Hell, is to be preferred; would it not be soon determined? 3. What you have, you have with love, which giveth a sweet relish to all we have. We say in the entertaining of Friends, Welcome is your best fare: you have it with love, though your fare be mean: So God's love, we should prefer to the best cheer in the world. But the wicked have not what they have with God's special love, as was said even now. You see then, it is impossible for you to be miserable in your worst condition, and that your worst is better than the best of any other. Now tell me, Is not a quiet conscience lying on the ground, better than a tormenting conscience lying on a bed of down? Secondly, consider, that as you want much; so you enjoy much: many good things you have which others want, and which you deserve not. What hadst thou, when thou camest first into the world? and when thou goest out, what wilt thou carry with thee? Job 1.21. 1 Tim. 6.7. job 1.21. 1 Tim. 6.7. The richest that is, shall go out of the world as poor as thyself, and came as naked into it as did thyself, so that thou hast no cause to complain. Some Husband's use to say to their wives, I shall leave you as well as I found you; you are for present better; Besides you deserve nothing of that you have, thou dost not earn that bit of bread thou eatest. Is not all thou hast of Gift and Alms? and shall a Beggar repine at the Alms that is given him? much more cause thou hast to bless God that thou art so well dealt withal, than to repine or grieve that thou art no better. Doth God lay losses on thee? why, he might have left thee without a rag on thy back. Doth he afflict with sickness? he might with death, etc. In what want soever we are, or what distress soever we lie under, we may bless God that it is no worse with us: our sufferings are far less, Lament. 3.22. Psal. 103.10. Ezra 9.13. than our sins deserve, Lament. 3.22. Psal. 103.10. Ezra 9.13. we may admire, our sufferings are so small and easy, when our sins are so great and weighty. And then remember withal, how many there are who deserve better than thyself, who yet come short of thee in outward things being without ; without bed; without harbour; without work; without health; without strength; Lactantius (that Christian Cicero, as Hierom calls him,) was so needy that he wanted necessaries. And in Queen Mary's days, we read of some that were enforced to drink their own water, therewith to quench their thirst: (as Robert Samuel, Martyr). I cannot pass by that which we read of Musculus a very learned and godly man, (as any that li●ed in his time, Melch. adam's in vita Muscul. ) yet after he had laboured much in God's Vineyard; wrote many excellent books, and large Comments; he was so ill used of the world, that he was enforced to get into a Weavers house, and learn to wove for his living; to get bread for himself and Family, and being within a while turned out of the house, (by the Master, the weaver, who liked not his strictness of Religion,) he was enforced to go and work with his spade, in the Common ditch of the Town to get a living by: read Heb. 11.36. And shall we repine or murmur under our wants when such as these want: surely there are none so poor, but there are some yet poorer than they, (so said the beggar to his Companion, of the Mouse,) there are some would be glad of our leave. Thirdly consider, that it is from the Lord, 1 Sam. 2.7. (whose power it is to dispose of all at pleasure) that thy want and poverty cometh; It is his providence that he hath so disposed of thy estate; thou art a Counter that he with his own hand hath laid in that low place: he knows thy poverty, and sees thy wants, Math. 6.32. Revel. 2.9. nor doth he suffer this want to befall thee, without great reason: he hath promised not to leave thee, Psal. 37.3, 9, & 34, 10, & 84, 11. but to provide for thee. And his truth cannot fail; Nor is his power any whit shortened; he hath all at his Command, and will supply thy wants in some kind of way, or other; many ways he hath to do it. Sometimes, he hath wrought extraordinarily, and, by strange ways, supplied the wants of his: As in feeding of Eliah by Ravens, (who naturally hate her own brood, 1 King. 17.5, 6. and were more likely in that time of famine to have fed upon his dead carcase, then to have fed him). So in supplying the wants of the widow of Sarepta in that long famine of three years and a half; 1 King. 17.16. Luke 4.25. so that neither the little meal in the barrel, nor the oil in the cruse did waste in all that time. Nor hath God left himself without witness, in this latter Age of the world, in providing for his, by strange and unexpected means. Aretius (a Divine of good note) doth confidently affirm, Problem. Theolog. part 2. lect. 119. that in some parts of Austria and Baccaria, it reigned down wheat which the people gathered, and made wholesome bread thereof. When a general famine was over all England, Anno 1555. at Alborough in Suffolk, on the Sea coast there grew on the Rocks such plenty of pease, which came to perfect maturity, that they abated the prices of the Market, Cambd. Brittannia p. 466. and saved the lives of many poor people. Cambden relateth when Rochel was besieged in the heat of civil wars in France, (raised against the professors of the Reformed Religion) and they brought into great extremity for want of Victuals (their store being spent; God sent into their Haven, such multitudes of shell-fish daily, (which cast themselves upon the Shore) that the people were therewith relieved during that siege, which was no sooner broken up and removed, Hist. de statu Relig. & Reip. in Regno Galliae lib. 11. but they departed also; the like kind of fish was never seen there, before, nor since. Merlin being hid in a hay-mow in the massacre of Paris, was there nourished for a Fortnight together with an egg a day, which a Hen that came thither laid by him every morning: Dikes Mich. and the Drag. p. 266. Melch. Adam. Musculus (of whom we made some mention before) when his wife and Children came and begged bread of him in the time of his banishment, to divert his care he fell to verfifying, Est Deus in coelis qui providus omnia curate, Nunquam credentes destituisse potest. No sooner were his verses ended, but a Neighbour of his brought him a loaf, which supplied the want of his family. Not far unlike to this is that which I have heard from the mouth of a Reverend Divine, Mr. Rich. Hunt. (yet living) that there being a great Famine in Lancashire, his Father wanting bread for his Family, went according to his usual manner to morning prayer, in Manchester Church: no sooner was prayer ended, but rising to go home, (casting his eyes in the next Seat,) there he spied a great loaf, (how it came there he could not tell) which he with a thankful heart received, and therewith relieved the necessities of his Family. Other instances we may give (for these are but a few Annotations in the margin of that great volume of Divine Providence) of Gods supplying the wants of his by extraordinary ways and means. Or if he doth not this, yet he hath many ordinary ways to secure his, sometimes by giving strength of body and ability to bear the want: If you take away my meat, said one in Q. Mary's days, (to her bloody Persecutors,) God will take away my stomach. Acts & mon. fal. 1547. And when the Bishop of Norwich kept Robert Samuel, Martyr, without meat or drink in the prison, two or three days together, so that he was almost famished, he being in a slumber, thought he saw one stand in white before him, saying, Samuel, Samuel be of good cheer, for after this day thou shalt neither be hungry nor thirsty, and accordingly from that time, to the time of his burning, (which was not many days after) he neither hungered nor thirsted. This (as the story tells us) he said, that he related to this end, that all men might behold the wonderful work of God. Sometimes again he doth so bless the poor means of maintenance and nourishment to his, as that a little shall go fare, so we read, 2 King. 4.6. and Math. 14.20, 21. Dan. 1. 2 King. 4.6. Math. 14.20, 21. Five thousand were fed with five Loaves, and two Fishes. So (saith one,) God hath blest to many the fifth part of their own loaf, taken from them, so that they and theirs live comfortably with it, when the other four parts cannot keep life and soul together, Mr. Tho. Fuller. in them that have it. Or else God will supply their wants with counter blessings of another kind, as Spiritual, for Corporall: eternal, 1 Cor. 6.10. Jam. 2.10. for temporal: thy loss shall be thy riches; And the less thou hast here, the more is behind, for God is a good paymaster, the longer he forbears, the better payment he makes in the end. What Lazarus wanted here on Forth, he sound in Abraham's bosom. Oh! murmur not (then), repine not, distrust not; if God comes, it is to relieve thee; if he stay, it is to try thee; however, his purpose is, to do thee good, and save thee. And is it not better to be preserved in Brine, then to rot in Honey? Let these things be well disgesied, and we shall not judge want, to be so terrible, as the world imagines; nor infer that we are any whit the less in God's favour, because of it. Let us labour rather to see the want of Faith, and complain of that, as the greatest want, resting assured, that God will rather work miracles, (when ordinary means fail) then suffer the Faith of his to sink, for want of supportation. If we know not what to do, let us lift up our eyes to him, from whom, both poverty, and riches comes: And if thy thoughts, be at any time inquisitive as were Isaac's, Gen. 22.7, 8. Where is the Lamb; How shall I do, for this or that? say to thy soul, as Abraham did to Isaac, God will provide. His Friends are all of his Family, and he is worse than an Infidel, that provides not for his Family, 1 Tim. 5.8. Math. 6.30. (saith the Apostle, 1 Tim. 5.8.) He provides liberally for all his Poultry, (the fowls of Heaven): And are not ye much better than they? Oh ye of little Faith. We have now done with the Indigent, we come to his Exigent. Text. [And shall go to him at Midnight, and say unto him, Friend lend me three loaves, etc.] Here we take notice, first of the thing wanted, secondly of the course taken for the supply thereof. The thing wanted was Bread [Loaves of Bread.] What bread, (whether of Barley or Wheat) he mentions not; (nor is it to the purpose to inquire.) He instanceth in that, rather than in money, or clothing, or other such thing, Because it is the only necessary thing, for preservation of life: thence we may infer, Want of Bread, Literal. Doct. is a great want. Our Saviour so considers it here; had that want been small, or trivial, he would (without question) have alluded to somewhat else. This want, brought jacob's Sons to their wit's end; they stood gazing one upon another, not knowing which way to turn them; Gen. 42.1, 2. as their Father's speech unto them imports, Gen. 42.1. It threatened death: Get you down, (said he unto them) and buy Corn, that we may live and not die, verse 2. For want of bread the whole land of Egypt fainted, Gen. 47.13. Gen. 47.13. or, as Junius hath it, furebat, it raged and was well near mad: but whether they fretted, or fainted, for lack of bread; it appears, that they apprehended it to be no small Affliction, but a heavy Judgement. Indeed it is threatened as a Judgement, Levit. 26.16. Deut. 28.51. Ezek. 4.16.17. & 5.16. & 14.13.21, and put in the Catalogue of curses, that were fearful Judgements, Levit. 26.26. Deut. 28.51. Ezek. 4.16.17. It is one of the deadly Arrows, that are in God's quiver, which he shoots against a nation and people, when he is provoked, Ezek. 5.16. and 14.13.21. So Jer. 25.6. Amos 4.6. and this want is bitterly lamented, Jer. 25.6. Amos. 4.6. Lament. 1.11. Reas. Lament. 1.11. It must needs be so; for the greater and more necessary that the blessing is, the greater must the want thereof be. Of all the blessings which God hath given for the preservation and sustentation of the life of man, there is none more necessary or useful than Bread is. It is called in Scripture the Staff or stay of a man's life, Psal. 105.16 Psal. 105.16. As old men stay themselves upon their staff, so the life of man is upheld, and stayed by Bread; and the breaking of the staff is the taking away of the prop, and stay of life, Isay. 3.1. Isay. 3.1. And the Necessity of it may farther appear; First, Gen. 3.19. Exod. 23.25. Pro. 20.13. Psal. 41.9. Job. 42.11. Math. 6.11, Varro. in that all necessaries that appertain to man's being, or well being, are comprised under the name of Bread, in Scripture, as Psal. 41.9. job. 42.11. Math. 6.11. And thence it is, that some derive Panis of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for that it is instar omnium instead of all. Others derive it a pascendo from feeding, in which sense it imports all necessary food. All Nations, and People in the world, have set a high price on Bread: When the Egyptians wanted bred, they were content to part with all their money for it, Gen. 47.14. and not only with that, but with all their Cattles, their Land, Gen. 47.14. vers. 17.19. and themselves too, to purchase it, verse. 17.19. They have esteemed it as their chiefest food: In inviting of their guests, they invite them to eat Bread with them, as their best dish. And whereas some Nations have abstained from some kind of meats, (as the Jews and Turks do at this day; And Papists from flesh and white-meats in time of Lent) yet no Nation, or people (except Cannibals) abstain from Bread. Bread and water have been used by strictest Poenitents, in their fastings, humiliations; Fortissimum jejunium est aqua & panis, etc. Hier. lib. 18. cap. 11. Gen. 14.2. & 14.18. and been esteemed for the chiefest Fasts. Nor was the use of Bread ever forbade by any Politic Law; (as the use of other meats have been,) from the very beginning of the world, Bread was had in great account, and was in use, Gen. 14.2. and 14.18. Albeit some Countries were long without the use of Corn, yet they used Pulse, and Dates, and Acorns, instead of bread: and although the art of Baking, was not found out a long time, yet they made bread, of boiled Corne. It is counted a more wholesome food than any other, and without this, other meats, rather clog the stomach then nourish it; they are not well relished without it; but Bread is savoury, without the other. This (then) being one of the chiefest comforts of Life, the want thereof, must needs be one of the greatest wants. Secondly; The want of no Temporal blessing, brings a man to such distress, as the want of Bread doth: This (especially) causeth Famine, (whereupon by a kind of propriety it is called a Famine of Bread, Amos. 8.11. Amos 8.11.) It is not the want of fish, flesh, fowl, or fruit; that brings it. It is very probable, that the, Egyptians were not without these, in the time of their scarcity; Gen. 47.14. and it is certain that Jacob had store of Cattles, when they sent into Egypt, and yet for want of Breadcorn, they were like to perish; Lament. 4.7.8 and yet for want of Breadcorn, they beauty and complexion to fade; procureth divers diseases, got by surfeits on other meats, eaten without it; and in the end brings an untimely Death. Use. From hence we may take just occasion to speak something in the commendation of Tillage, which as it is very Ancient, (being the first calling that ever was; assigned by God himself, to Adam who was an Husbandman, and his eldest Son a tiler of the ground, Gen. 3.19. & 4.2. 2 Chron. 26.10. Gen. 3.19. and 4.2.) and very Honourable, (insomuch that Kings loved it, and followed it) (as we read of Vzziah, 2 Chron. 26.10. and Cyrus' King of the Persians, who was accustomed to sow Corn, and plant trees,) so it it likewise very useful and profitable. No Calling that brings a more general good, to the outward man, then doth the Husbandman, by the tillage of the Field; according to that of Solomon, Pro. 14.4. Pro. 14.4. Where no Oxen are, the Crib is clean, but much increase is by the strength of the Ox; the meaning is, that where the means of Husbandry are neglected, the Barn or Crib is clean, and empty; there is a want of necessaries, (as of wheat or other grain): but by the care and pains of Tillage, there ariseth great plenty; not only the bellies of men are filled, but their Purses also: Eccles. 5.9. Not only lives of men are preserved, but their state is likewise increased. So Eccles. 5.9. The profit of the earth is for all. Some callings there are, which bring no profit at all to others: (therefore not warrantable.) Other Callings there are, that bring profit to a few, (and but to a few,) but the profit of the Field, is of a general concernment; yea the King himself (saith Solomon) is served by the Field. What are all the Revenues of a Kingdom, but wages (as it were) which the Field payeth? And yet who are more contemned and despised then these laborious Pismires? Use. 2 Secondly; this makes for the Reproof of those who bring this want of bread, either on the Land in General, or themselves in particular. There are four Creatures mentioned by Joel, Joel. 1.4. (great enemies to Tillage,) which did waste the Corn, and devour the harvest of the Field. The Palmer-worm, the Locust or Grasshopper, the Canker-Worm, and the Catterpillar: what one left, the other devoured, and so brought great dearth, and scarcity upon the people, and was a means of the overthrow of their Country. The Palmer-worm, was a flying Creature, and so called from his wandering disposition. To which we may aptly resemble the mighty Nimrods' of our time: Of this Nimrod we read, Gen. 10.8.9.10. he was the Son of Chus: and Nimrod signifies Rebellious; he was one that sought to make himself great, Gen. 10.8, 9, 10. (even to a Proverb, verse 9) he was a mighty Hunter. Moses shows, (in the verse following,) he hunted for a Kingdom. But this Hunting in Scripture, is applied to the hunting of men, by Persecution and Oppression, jer. 16.16. Hunter's are no good Friends to the Husbandman; they fling open gaps, ride over the Corn; jer. 16.16. not suffering what is sown, to come to ripeness, and perfection: It was a just punishment that sometimes Frederick, Duke of Saxony imposed on some of his followers, for that fault, who gave charge, that they should not have a bit of bread to supper, (with their messes of meat,) that they might know the worth of that good Creature, which they spoilt: But mystically the Oppressor is a far worse Hunter, than these; he employs both arm, and brain, to hunt the poor out of his habitation, Mic. 2.2. It is a good Item that Solomon gives to these, Mic. 2.2. Pro. 23.10, 11. Pro. 23.10, 11. enter not into the Fields of the Fatherless, (i. e. to wrong them and oppress them) For their Redeemer is strong, and he will plead their cause. Secondly; the Locust is another Creature that is an enemy to Corne. Amos 7.1. These devour the Fruit of the Earth, Amos 7.1. every green thing they eat, and in hard weather, lie under hedges. They say of this Creature, that it is all Belly, (which is joined to his mouth, and endeth at his tail.) Our Monopolists, Engrossers, and Hoarders up of Corn, (and others of that make) may be resembled to these Locusts: they get commodities into their own hands, (what Corn they can, into their own Granaries,) purposely to make dearth, and so a prey of the poor. Such were they, that we read of, Amos 8.4, 5, 6. They had hoarded up Corn to make it dear, Amos 8.4.5, 6. and now the Markets grew quick, they must bring it forth, in all haste, but it was only to make a prey of the poor and needy. Had they (with joseph) bought up the superfluity of plenty, to prevent a dearth; or had they laid up, Gen. 41.47.48 out of the abundance of one year to prevent scarcity in another; this had been a wise and discreet providence. joseph by such a Provident care, brought it to pass, that when a dearth was in all other Lands, there was Bread to be had in the Land of Egypt: But when the Markets are unfurnished, then to buy up, or hoard up, to raise the price; this is an unlawful practice, Pro. 11.26. and followed with a curse, Pro. 11.26. And Gods curse as well as the Poor's follows it. We read, in Henry the 3d. his days of one Walter Grey, Stow. Chron. Archbishop of York, who in a great dearth had five years' Corn hoarded up; and fearing lest it should be destroyed by Vermin, gave command that it should be delivered to Husbandmen that dwelled in his Manors, upon condition to pay as much new Corn at Harvest following; But when they came to a great stack of Corn, nigh to the Town of Ripon, (belonging to the Archbishop) intending to thresh it out, multitude of Serpents, Toads, Adders, appeared in the sheaves, so that the Bailiffs were enforced to set it all on fire, to consume those venomous creatures that were in it. Thirdly, the Cankerworm, is another devourer and spoiler of Corn, Nah. 3.16. that spoileth, and then flieth away (saith Nahum.) To this we may resemble the merciless and cruel Landlord, who by racking Rents, excessive fines, imposition of Carriages (more than by Covenant was agreed on,) doth so tenter-stretch the poor Tillager, that he is never his own man again. Questionless Lands and Rents, may be improved; so that it be with charitable minds, and that the Tenant may both pay his Rent, and comfortably subsist by his labours, and maintain himself and his, in an honest sort; Otherwise such Landlords do but grind the faces of the poor, chop them small as herbs for the Pot, Mich. 3.3. they seethe a Kid in the Mother's milk, Mich. 3.3. Exod. 23.19. old and young together, in one another's blood. And in raising their Rents, they do their utmost endeavours to raise the Markets, (for how else can Tenants pay their Rents?) and in so doing, they seek to bring a dearth upon the Land. The last, of these wasting Creatures, is the Catterpillar, which in the East, was a horned worm with 16. Feet, (termed by Jeremiah, the Rough Catterpillar,) this was a great spoiler, Jer. 21.27. Psal. 78.46. & 105.34. and waster of Corn, Psal. 78.46. & 105.34, And such a horned worm is the Depopulatour, (which abound most in the North-East) they throw down whole Villages, and instead of one or two hundred Persons, who have there lived, and comfortably maintained themselves, and Families; now no more is to be seen, than a Shepherd, and his Dog. These do not only take away the glean from the poor, Job. 24.10. Deut. 24.19. Isay. 5.8. Job. 24.10. (Contrary to the Law, Deut. 24.19.) but the fields and all, Isay. 5.8. And such a horned Worm, would the Leveller have been, in the West, who pulled up hedges, removed Landmarks, filling up ditches, and laying all Common (as in the insurrection of Wat Tyler, and jack Straw, in the days of Richard the second,) entering upon other men's labours, bringing confusion on Families. If these Hogs, had not been rung, by good laws made against them, and just punishment inflicted on them; they would (as it is thought) by this time, not only have rooted up Towns and Houses, but Churches too; And yet it is to be feared, that their Rings are broken off, for they fall (in some places) to rooting afresh. Thus by these four Creatures the plenty of Corn comes to be wasted, and want, and scarcity is brought upon us insensibly; For what the Palmerworm leaves, the Locust eats up, what the Locust leaves, the Cankerworm devours, and what that leaves, is consumed by the Caterpillar. All together are enough to devour up the plenty of a Land. As these four Creatures swarm, in the Kingdom; so in our Parishes, Towns, Villages, Families, the like kind of Vermin may be met withal. How many lose, and debauched Persons are there amongst us, who by their vicious and sinful courses bring themselves and theirs, to a morsel of bread? as First by Whoredom. This the wise man observed in his time, Pro. 29.7. Prov. 29.3. he that keepeth company with Harlots spendeth his substance; Or he that feedeth Harlots (for so the words may be rendered, and are in some translations,) for they stick like Horseleeches, till they have fed, and filled themselves; and then they fall off, when they have emptied those who fed them. So Pro. 6.26. by the means of a whorish woman, Prov. 6.26. a man is brought to a morsel of bread; To a bit or a scrap of it: God's curse is upon a man's estate, and labours, for this sin; Besides it is a costly sin, (though it be base and brutish,) and bought at the highest rate: the Wife, and many Children are not so chargeable as one Harlot is: A price she sets on her body: none on her soul, (that she gives away.) These are like the Palmer-Worm, for their gadding and wandering disposition, Prov. 11.7. Judas 7. Pro. 11.7. No flesh pleases them, so well as strange flesh, Judas 7. For such is reserved the Vengeance of eternal Fire. Secondly; Prov. 23.21. by Drunkenness, Pro. 23.21. the Drunkard and Glutton shall surely come to poverty. A punishment threatened to the Drunkards of Judah, Joel. 1.5. joel. 1.5. God brought upon them a time of dearth, and famine, for abusing their plenty in excessive drinking. Experience verifies this, in most places, and Parishes; and I doubt not but you can produce Instances (more than enough.) If you would keep your Town from beggary, have a care to suppress this sin, what may be. The only way to destroy some Vermin, is to shave off the hair; and to destroy noisome fowls, is to destroy their nests. So the way to suppress Drunkenness is to put down their harbours, where the dissolute wretch sits securely, and buys beggary at a dear rate: the Wife and Children being at home wanting bread, whilst he spends all his substance, (his whole day's earnings) lavishly in drink. The provident care of our Governors, hath made good laws for the restraining of this vice, and few of our Ale housekeepers, but are bound to suffer no drunkenness in their houses: yet (they must acknowledge) if it were not for their old Guest drunkenness, they might shut up their doors, and should not be able to pay their Rent. These Drunkards are as those Crowned Locusts mentioned, Nahum 3.17. and they have great Grasshoppers for their Captains, Nah. 3.17, which Camp in the hedges in cold day; yet may not Officers forbear to beat these hedges. If Officers be mild, and the Drunkard merry, little Reformation in our Towns may be expected of this vice. Thirdly, I delnesse is another means to bring a man to the want of bread, Prov. 20.4, The sluggard will not plough by reason of the cold, therefore shall be beg in Havest and have nothing. By ploughing, Prov. 20.4. the works of a man's calling is to be understood, (that calling being put for the rest of his labours) and by Winter understand all seasons that seem hard, or troublesome, to him, that would be at ease; and eat the bread of Idleness. Such a one in Harvest, shall reap the fruit of his slothfulness, as others do of their Labour: theirs shall be plenty, his misery and want; When others fill their bosoms binding up their sheaves, he shall beg for glean, and be denied, Psal. 126. P.ou. 6.9, 10, 11. Prov. 6.9, 10, 11. want shall come on such, like an armed man, there shall be no resisting of it. These are but as Canker worms in the places where they inhabit, every green thing they spoil and then fly away, Nahum 3.16. leaving their charge to the Parish. Nah. 3.16. Fourthly, Prodigality and wastfulnesse, is another devourer, and brings their want upon men, Prov. 18.9. He is Brother to the slothful; Both give Beggary for their Arms, Prov. 18.9. Dr. Jerm. in loc. only this is the difference; The Prodigal runs to beggary, and the idle and slothful person, sits still till it comes to him. We have an example in that prodigal, Luke 15.11. He was a waster of his Portion of Goods that his Father gave him, Luke 15.13. and that brought him (as you may read afterwards) to the Hogs-trough. It is ill trade that Prodigality drives; wasters will be wanters, such Prodigals may be resembled to the Catterpillar: for albeit they have but one hand to receive, yet they have many feet, which carry them to all excess of Riot; they run with them, with all the might they have, and (like an hourglass turned up) they never leave running till all be out. All these, both in Public and in Private, take the way to inflict barrenness upon a Land, and bring the want of bread both on themselves and others; which is so great a Judgement. Use 3 If the want of Bread be so great a want, (as you have heard it is,) than what cause have we to magnify God's goodness towards this Land, and Nation, who hath not punished us with this sore judgement of Dearth, and Famine, (as our sins deserve) but on the other side blessed us with such plenty of corn and grain, that our Garners are now full, affording all manner of store, Psal. 144.13.15. Psal. 144.13. which is one of those blessings that make a Nation happy, verse 15. That we may the better feel this mercy, Anne Dom. 1653. which we now enjoy, and apprehend the sweetness of it, and be stirred up to true thankfulness for it: let us cast our eye a little, upon the face of Famine, and then reflect home upon ourselves, taking notice of our own deserts that so God may be the better glorified, for his mercy towards us. Famine, Revel. 6.5, 6. is the Rider that sits upon the Black horse mentioned, Revel. 6.5, 6. with a pair of Balances, in his hand, crying a measure of wheat for a penny, and three measures of Barley for a penny. The Balances show that bread should be delivered out by measure, as is threatened, Deut. 26. Ezek. 4.6. And that men should be stinted in their allowance. The Measure there spoken of, was a pint and a quarter, say some; a quart, say others. But so much only as was allowed a servant for his maintenance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally agreed upon. The Penny, was the labourer's hire for a day; as we read, Math. 20.9. (The old Roman penny being as much as twelve pence sterling, (as some think.) Now it must go very hardwith a man, when (having a wife and Children to sustain) the wages of the day's work would do no more than buy bread for himself alone. This want and scarcity, is a waiter (in ordinary) upon War. The Black horse, follows the Red at the very heels, and is a soarer judgement than the sword, Lament. 4.9. as the Prophet jeremiah telleth us; Lament. 4.9. The direful, and sad effects of Famine, and want of bread being considered; will further discover unto us the gas●●nesse, and horror of it. Read Deut. 28.53, 58. [Thou shalt eat the fruit of thy own Body.] This is a Monster, Deut. 28.53, 58. that turns men into Cannibals, and causeth the●● (unnaturally) to devour humane flesh. At Turw●n in France, the Famine was so great that man's flesh was sold for tood: and pone pretium humanae carni, was openly proclaimed at Rome, Alsted. Chron. p. 300. in the Reign of Honorius the Emperor. Nay, it will not only constrain men to eat man's flesh but their own flesh too, Isay 9.20. Isay 9.20. every man shall eat the flesh of his arm; (This hath b●n off observed of such as have been hanged alive in Chains.) And what else are Children; but divided pieces of a man's self? parts cut off from the substance of their P●●en●s. [Thou shall eat the flesh of thy Sons and the flesh of thy Daughters which God hath given thee.] Famine will enforce thee to neglect natural affection, (otherwise invincible) Deut. 28 verse 54.55. [his eye shall be evil, etc.] that is, he shall grudge to part with a bit to any an ●en●ie those that eat. Deut. 28.54, 55. (As when Athens was besieged by Demetrius, the famine was so great that the Father and the Son taught with bloody swords for a mouse that fell down dead from the top of an house): Or else so evil that the Husband, will not spare to feed on the flesh of the Wise, nor the wise of the Hu●ban●'s, &c. verse 56.57. [The eye of the Mother who hath been tender and delicate shall be evil towards her newborn infant,] so that she shall re-womb, and rein●omb the train of her body, to ●ari●ie her hunger; yea she shall de●our her after-b●rith or Secundine, (which at ot●er times she would have buried of burned) she shall ea● it secretly, saith the Text, either for fear (saith Osiander) lest some might pluck the meat out of her mouth: [An instance of thi● we have in the siege of Samaria, 2 Kings 2.29. and ●●menred by the Prophet jeremiah Lament. 4.10. Or else out of womanly modesty, 2 King. 6.19. Lament. 4.10. being ashamed to be seen to eat i●. And then Read again Lament. 2.20. In all the whole body of story, you shall not find such an expression of the misery of Famine as the Holy Ghost there useth, Lament. 2.20. women eat their fruit, and Children of a span long: that is, (say some Expositors) Children new born, and as ●oon as the joints were et by the hand, wenz. or span of the Midwife. Others thus understand the place, Dr. Down. They shall (by some means or other) procure abortions, and untimely births of those Children, that were in their bodies, that they might have so much flesh to eat. All these threaten, were literally and punctually fulfiled upon the Jews, at the last destruction of Jerusalem, 2. Thes. 2. Joseph de bello Jud. l. 7. cap. 7.8. Euseb. Eccles. Hist. l. 3. c. 6. Nic. Eph. Hist. l. 3. c. 7. at which time wrath came upon them to the utmost: of which Famine josephus, and others, make so sad a relation, that I know not, who can read it with dry eyes. Our own Chronicles, present unto our view the ghastly Picture of Famine: we of this Nation have been often smitten with this scourge. In the Reign of Edward the Second, we read of a terrible Famine in the Land which happened through abundance of rain that fell in Harvest; insomuch that horseflesh, Dogs and Cats were held great dainties: Children were stolen for food. Speed. Hist. Parents did eat the flesh of their own Children, which they hide in secret places: And Thiefs newly brought into the Goal were torn in pieces: and eaten half alive, by those who had been longer there. Many other terrible famines, are mentioned, (as in the days of Henry the sixth, and in the days of Henry the Eighth: 1440.1527. and many times since, God hath sent famine amongst us, to cleanse those teeth that have been furred and fouled with excess.) If you think I present the face of famine to you at too far a distance, At the siege of Colchester. I will bring it nearer and beseech you to view it; in our near Neighbour's glass. Was not Dogs-flesh, and Cat-flesh, Rats, Mice, etc. in that straight siege of theirs, as dainties esteemed with them? Oh the miseries that they suffered, and had not God remembered them in mercy, to what extremities they might have been brought, the Lord only knoweth. But God hath both freed them, In the Year 1654. and 1655. and us, even this whole Nation, and in stead of Famine so much feared, (and which justly might be expected) he hath poured down such a plenty, as that the Markets in all places are stored to a glut: mens Sellars and Granaries richly furnished: The Husband man, and Tillager have no vent, whereby to make their Rent: And (as it is thought) should there be neither seedtime, nor harvest with us, yet the present plenty is such, that there is enough to suffice the Nation for divers years ensuing: which makes some presumtuously confident, that we shall never any more know what Famine, or the want of breadcorn, means. But such bold confidence, oftentimes comes bleeding home. 2 Kings 7. ●● That Prince of Samaria would not believe that any such plenty could be, as the Prophet had foretold; Albeit God should make windows in Heaven, and rain down wheat amongst them. Nor will some men believe (on the other side), that ever there shall be scarcity and want of breadcorn, amongst us, Albeit God should make our Heaven's brass, and our Earth Iron. But we may do well to remember, that next to Pharaohs full ears came Pharoahs' blasted ears; next Pharoahs' fat kine, came Pharaohs lean kind; next the Red horse, comes the black horse: many ways God hath to inflict this Judgement on us; sometimes it comes clad, in a robe of immoderate rain, and showers; drowning the world's plenty, and the Earth's provision; sometimes it is attended with Caterpillars innumerable to eat up the fruits of the Earth's; and sometimes with blasting and mildew. He hath a Band of Midianities', Judg. 6.3,11. Jerom. 6.25. to thresh out the corn that we have sowed. A Nation he may bring upon us, who shall eat up our Harvest, and our bread, which our Sons and Daughters should eat. Besides, God sets the Markets; sometimes a measure of fine flower for a Shekle, and two measures of Barely for a Shekle. And sometimes an Ass' head at fourscore pieces of silver, 2 Kings 6.25. and a Cab of Doves dung at five pieces of Silver. It exceeds belief to tell, at what high rates a little mouse hath been sold, and puddings made of Dogs guts. If he raise our Markets, all the Power under Heaven cannot pull down the prices. And what assurance have we, that he will not do it? Object. But there is no likelihood of that; This is but to possess the hearts of people, with needless fears and jealousies. Resp. And was there not as great unlikelyhood, some few years before these wars began, that we should see this Land so ploughed and harrowed with the sword? sowed with the Carcases of men; and watered with humane blood? This was not believed, (albeit foretold by the Prophets of the Lord) but we have seen it verified, to our sorrow, (oh that it were a godly sorrow.) Again, are not tho●e very sins now rife, and reigning amongst us, which God hath heretofore punished with Famine and want of bread? Ezeck. 14.13, 14. more particularly, Abuse of plenty to Drunkenness, Ezek. 14.13, 14. Isay 5.11.12. 2 S●m. 21. 1. Jer. 11.21.22. Jer. 27.8. Amos 6.4.6. Levit. 26.24, 25, 26. Jer. 13. 22.-27, & 14, 1, 7 33, 14, 15, 16. Psal. 2.11. and riot, Isay 5.11, 12, 13. Murdering of Innocents', 2 Sam. 21.1. Rejecting, opposing, threatening, and persecuting Gods Ministers, for delivering their message, Jer. 11.21, 22. Refusing to submit to that yoke of Government, which God hath put upon us. jer. 27.8. Insensibleness of the wants of those distressed, Amos 6.4.6. Obstinacy and incurableness in our iniquities, Levit. 26.24 25, 26. jer. 13.22, 27. compared with 14 1, 7, 33, 14, 15, 16. So that you may see, this warning is not needless, wherefore as we have cause to be excited to thankfulness for our present abundance; so to be admonished, to serve the Lord with fear; that our sins may not draw this heavy judgement on us, which is so little feared by us. Use. Yet we have one Use more to make of this; for if the want of bread for the sustenance of our Bodies, be so great a want; then let us Reason from the less, to the greater; what a judgement must it be, to want bread for the sustenance of our souls? This is that Bread spoken of, Isay 55.2. Math. 15.16. Isay 55.2. Math. 15.26. Luke 14.15. John 6.32,- 35. Amos 8.11. Luke 14.15. john 6.32, 35. And there is a Famine of this Bread as well as of the other, threatened, Amos 8.11. as a far greater judgement, by how much the Soul is more excellent than the Body. This takes away the Beauty of the soul; and brings heaviness upon it, Psal. 106.15. Lament. 4.7, 8.9. It causeth a man to feed on rottenness, and filth (as Drusus did on the very stuff of his bed, Psal. 106.15. Lament. 4 7, 8, 9 when by Tiberius he was kept us in a Room, and denied meat.) In the Roman Church for want of this Bread, they fed on Lying Legends, stuffed with Fables; and on lying fictions. It brings Death upon the sold inevitably, Prov. 23.18. Hos. 4.6. Amos 8.14. Prov. 29.18. Hos. 4.6. So Amos 8.14. both fair Virgins and young men shall fall and never rise up again. And yet how insensible are men of the want of this Bread? how little do we lay to heart the condition of those who are under it? When jeremiah bewailed the state of the Jews, in their Captivity, he gins his Lamentation with this that the ways of Zion lamented; no man came unto her solemn feasts, Lament. 1.4. all her gates were desolate, and her Priests did sigh: Infinite were the miseries that were upon that City in tho●e 18. months: whilst that siege lasted, as afterwards he mentions, but not before he had groaned out most pitiful complaints for the spiritual Famine, that they were under, in that the worship of God was ceased amongst the people. And, is there not cause to lament the neglect of God's woship and service that is among us in these days? for albeit we are not (through God's goodness) come to that; to travel from Coast to Coast to meet with a Prophet, yet the case of many of us is like that of Tantalus; who had Apples at his lips, and water at his Chin, yet pined for want; we Famish in the midst of Plenty. But thus much of the want, now follows the course he takes to supply it. Text. [And shall go unto his Friend at Midnight, etc.] And here take notice, first of his Address, vers. 5.6. Secondly of his Repulse, vers. 7. In the former; observe, first to whom he addresses himself, unto [his Friend.] Secondly, how and in what manner, he doth it, He goeth to him and saith, etc. First, of the Persons to whom the address himself, in this his want. [His Friend] not to a Kinsman; nor a Brother; nor a stranger; He knocks not, at his next neighbour's door; But to his Friend he goes; there he had most hope, to speed. Indeed. A true Friend is a safe Neighbour. A good Resuge (he is) in the time of trouble. Litter. Doct. When Saul sought the life of David, and hunted him as a Partridge upon the mountains, he presently flies to Jonathan and acquaints him with his sad condition as we read, 1 Sam, 20.1. and adviseth with him concerning his sayety. 1 Sam. 20.1. Nature taught that wretched man Haman, when he was full of hea●inesse for the honour that was done to Mordecai; to ease his heart and assuage his grief this way; he gets him home and acquaints his Friends with what had happened, Ester 6.19. Ester. 6.13. And this is the course that Solomon adviseth us to take in the time of trouble. Thy own Friend and thy Father's Friend forsake not, neither go into thy Brother's house in the day of thy Calamity, Prov. 27.10. Prov. 27.10. As if he should have said, when thou art in any trouble or affliction go not to any of thy Kindred to crave succour and help from them, but go to thy faithful and tried Friend: he gives his reason for it. Reas. [For better is a Friend that is near then a Brother that is a far off,] that is, though thy Brother or Kinsman be near thee in blood, yet he may be far from thee, in respect of any true affection, or comfort that he affords thee; Nature, may be without good will, Amicitiarerum omnium est vinculum. Amh. de fid. rer. invisib. Prov. 18.22. (and often is,) but Friendship, cannot. The love of Friendship ties faster, than the love of Nature and sticks closer; according to that of Solomon, Prov. 18.24. There is a Friend that sticketh faster than a Brother. Frater est fere alter, A Brother is almost another, but Amans est alter idem cum amato; Another the same, with the beloved party. Friends are not only like the Cherubins, whose faces were one towards another; Confess l. 4. c. 6. but like Ezekiel's wheels One within another. St Austin speaking of one that used to say, that his Friend was Dimidium an●mae, concludes that he said well, in so saying; for I well perceive (saith he) that my soul, and my Friend's, are but as one soul in two bodies, by the virtue and efficacy of our steadfast love: wherefore my Friend being dead, it was horror for me to live; and a longer life was loathsome to me, but therefore only I stop the current of my death, lest in my body two souls should lose their breath. Prov. 17.17. Other Reasons Solomon renders us of this point, Prov. 17.17. A Friend loveth at all times, and a Brother is born for Adversity; [He loveth at all times,] his love is an warm in winter, as in summer; Dividi locis, charitas non potest: nam & si corpore longè distinguimur ment tamen tudivisibiles sumus, Greg. l. 8. Eip. is't. 42. and his heart is as open at Midnight, as at Noonday: no distance of place, no change of States can cause any alteration in a Friend's affections. Ruth was no less loving and respective to Nahemi at her return to Judah empty, then when she came to Moab full; In every place & in every estate she was all one, after that they two had grown to be one. (And a Brother is born for adversity) that is, such a Friend as loveth at all times, and is to be accounted as a Brother, and nearer than a Brother; he is born and brought forth (as it were) into the world to be made use of, in days of trouble, and times of trial. Not, but that he is likewise born for Prosperity, (for we are as well to communicate with him our joys as sorrows, as we read, Luke 15.9.) But Adversity is the more principal end (especially in our sinful and sorrowful estate) for which God hath linked men together in the bond of Friendship. And this the wisest sort of Heathens, saw by the light of Nature, and held that man's, Perfection depended upon a Friend. Use. Wherefore, if God send afflictions to prove thee, desire that he would be pleased of his goodness to raise up a Friend to help, and secure thee. Offic. l. 3. Nullius boni sine socio jucunda possessio est. Senec. epist. Dr. Hall. Charac. of a true friend. Psal. 88.18. It is one of the chiefest comforts of this life, which sweetens worldly miseries, to have a Friends to make our cases known unto: (as Ambrose shows). It is a Claim and clear sea to a storm-beaten Mariner; He is the comfort of miseries, the guide of difficulties, the medicine of life, the treasure of the earth, and no other than a good Angle clothed with flesh and blood. David bitterly laments the want of Friends, in time of trouble; that was a greater affliction to him, that his Friends were removed from him, than all the outward afflictions that he suffered. A friendless man is a man unfenced, unsheltered; like a house unroofed: no way able (in respect of humane help) to bear off the gusts of the world, that blow upon him. It mak●s a man a most impotent Creature (albeit he be neither blind, nor lame) as wanting the most necessary limbs of life; without which other limbs, are no better, è mundo tollunt, qui tollunt amicitiam Amb. take away friendship from amongst men, and take away the Sun out of the Firmament. (But of this before.) Use. 2 You see from hence, what use to make of Friends: They are like those fair Havens which St. Paul makes mention of, A & s 27.8. Acts 27.8. A comfortable harbour, against wind and weather. To Christian Friends, let us then resort both for counsel, and comfort in any stress of weather, and unbosom ourselves so far as is fitting) unto such, Robin's. Essays. Nec prosperitas amicum indicat, nec adversitas inimicum celat. Greg. mor. l. 7. of whose wisdom and fidelity we are confident. Now there are two sorts of Friends to make use of: some Living and some Dead. Living Friends are three sorts. Some Friends there are (saith one) which are rather to be used, then to be trusted; Being more able, t●en entire and true hearted. Time of adversity, Amicos secundae res optimè parant, a●versae certissimè probant. Seneca. and trouble, discovers t●ese, (as you have heard): for albeit wealth makes Friends, yet adversity proves them. When thou art in any affliction, or misery, that is the time to discover, whether the ●o●e of thy Friend besound, and substantial; or only, frothy. This is one Commodity that distress brings with it, for so uncertain is Friendship in Prosperity, as that it is questionable, whether the Person of a man or his Prosperous estate be the Beloved. It is mi●ery indeed that the knowledge of such a happinessed (as a Friend) cannot be had, nor fully known, without our own hard hap of being in some sad condition; but being so, take thou the opportunity, and now try such Friends in lesser matters, that you may know how to trust them afterwards in greater tro●bles. And some Friends there are, who are ●ather to be trusted then used (save in case of-extream necessit●) & then also sparingly. These are those, whose truly loving Affections exceed their abilities; and a●e apt to be call down with excessive sorrows, for that Affliction which hath or may befall us. There are few such Friends in the world, yet some there are. These should not be overburdened by us, 2 Cor. 8, 2, 13. Some Friends there are who are both to be used, and trusted; of whose ability, and sufficiency, we have sufficient proof. No earthly thing is more deligthfull than the sweet society of these. Ointment and perfume rejoice the heart, so doth the sweetness of a man's Friend by hearty counsel, Prov. 27.9. The society and company of such a Friend is weet and gracious; Prov. 27.9. as ointment, and perfume is comfortable to the ●pirits of man; Solatium buius vilae est ut habeas cui pectus tuum apcri●s, cui arcana communices, cui secreta tua p●ctoris committas. Amb. de offic. lib. 3. Lord Bacon his Essays, p. 151. o Friendship, Chap. 27. That finds entrance through the po●es of the bodies, and having made way for itself, to go in, it lets out the thick vapours, which clog the body, an rejoiceth the heart; so the advi●e and counsel of a faithful Friend, (being admitted) it excludes those passions which disturb the soul, and bringeth ease unto it. The fullness and swell of the heart cau●ed by passions all sorts; (no less dangerous to the soul, than stops and suffocations, are to the body) are eased and discharged thereby, you may, (saith a great Statesman in his time) take Sarza, to open the Liver; sleele, ●o open the speen; flowers of Sulphur, for the Lungs; Castoreum for the brain; but no receipt openeth the heart but a true Friend. So saith Cassiodorus, A man without a Friend, Cassiod. de Amicit. hath not to whom he may evaporate the troubles that grow upon him, but Optima medicina est homo homini, The best Physic for man, is man; such a man, as is an able and faithful Friend, to whom we may impart our joys, fears, griefs, hopes, Amicitia & prosperas res dulciores facit, & adversas communione temperate & leviores reddit. Isid. l. 3. de summo bone. counsels, or whatsoever lieth upon the heart, to oppress it; By commucating the one, (viz. our joys and comforts) we double them, by joying the more. And by imparting out griefs, and sorrows, we cut them as it were in half, and so mourn the less. Besides these Living Friends, there are Dead Friends to whom we may address ourselves, in the time of our distress, and these are the Good Books and writings of Godly, and Orthodox Divines. A living Friend, hath this privilege, above the dead; he can better meet with our grievances, and more aptly sure his advice to the Occasion; what he saith, is apprehended with more ease, and less plodding, and bend of mind: But dead Friends have been esteemed the best Counselors, Alphonsus. in regard of Impartiality, and sincerity. Sir Thomas Moor gave this advice to K. Henry the 8. that he would consult with the Ancient Fathers concerning his Divorce from the Lady Katherine, rather than with the Living, who were apt to deceive him with their flatteries, then to trouble him with the truth. Indeed the counsel that these give, is dry, and well advised; but yet above all books, the Bible is to be preferred: None to that. Use. 3 Let me not forget, to leave one word of Use, with you, that profess Friendship: (before I dismiss the point). See that you be faithful in Friendship; and stick close to your Friends in the day of their adversity, when they stand in most need of you. A Friend in need is a Friend indeed. To find Friends, Joseph. Antip. l. 11. c. 8. when there is no need of them, and to want them when there is need; are both alike easy, and common. Such Friends, were the Samaritans to the Jews, who claimed kindred of them in their Prosperity, but in their Adversity, they would not own them. Is this thy kindness to thy Friend? said Absolom to Hushai (when as he supposed, he had deserted his Friend David, 2 Sam. 16.17. notwithstanding that he pretended great love unto him;) but the question may be more truly put to many in these days, who do not only forsake their Friends in the day of their distress, Tuta frequens: que via est, etc. Prov. 27.6. Dr. Jermin in loc. Tremel. Melius est cum severitate diligere, quàm cum levitate decipe●e. Aug. conf. 9 but treacherously undermine them, and betray them under a show of Friendship. Faithful are the wounds of a Friend (saith Solomon) but the kisses of an enemy are deceitful, or (as some render the Proverb,) the wounds of a Friend are to be nourished: that is, his Reproofs, Corrections, and Chastisements, are to be received and esteemed as the fruits and effects of Love. But the kisses of an enemy are to be prayed against: the flattering speeches and fawning courtesies, of pretended Friends, we must desire God to keep us from the danger of; for that they proceed from a deceitful mind: (As Abner and Amasa found by woeful experience, 2 Sam. 20.9, & 13, 18. Psal. 28.3. Peior est falsus amor, quàm verum odium. and our blessed Saviour who was betrayed with a kiss.) Such Friends David puts in his Litany. And Antigonus of purpose kept a Priest to pray and to offer up sacrifice to his gods, that he might be kept from the Danger of them. As for his open foes (he said) he would be careful to defend himself. Ah vile shame, that amongst Christians less faithfulness in Friendship should be found then was amongst the Heathens! we all profess ourselves to be of the family of Christ: would it were with us as in that, that there were but one of 12 were unfaithful to God, and their Friend; but we find it otherwise, not one amongst twelve, that are found faithful: The false dealing of Counterfeit Friends have more afflicted good men, than all the wrongs that they have received by open enemies, Psal. 41.9. It was the Complaint of Luther; Psal. 41.9. A falsis amicis plus est mihi periculi, quàm ab ipso toto Papatu. This hath given just cause for some to say of their Friends (as Nazianzen sometimes did to Basil) that he had got nothing by their Friendship, Basil. Epist. 31. but only learned this Lesson, not to trust a Friend. The Naturalists tell us of a Gem, or precious stone, which they call Ceraunias) that glisters most when the sky is Cloudy, and overcast with darkness, and to be found soon (as we say of Eels) in a day of thunder: True Friends are like this Gem; Not like those Brooks that job speaks of, (& whereunto he compares his Friends) which fail when there is most need of them. If thou seest thy Friend in trouble, and that he flies to thee for harbour, job 6.15, 19 prove not (like the Bramble unto the sheep) a means of his further sorrow, and entanglement; but afford him the best advice, and help thou canst. Remembering what Solomon saith, that thou wert born to help him in that hour. And to deny help unto thy distressed Friend and Brother, when power is in thy hand, is (in a manner) to deny thy birth. And it is pity that ever he was born, who denies to do that which he was born for. And thus much we have gathered from the letter of the Parable: now to the spiritual meaning. And thence we are taught, that God is that Friend to whom the Godly address themselves in all their wants and troubles. Mist. Doct. His bosom is their Refuge in the day of their Calamity. This is confirmed, by that of David, Psal. 32.5, 6. Every one that is Godly shall pray unto thee; Psal. 32.5, 6. As if he should say, he that is Godly, and holy, will come to thee, and pour forth his grievances into thy bosom: yea every such one will do it, of what degrees or rank soever. So elsewhere; unto thee shall all flesh come, Psal. 65.2. that is, All sorts of men that are converted, and brought into a League of Friendship with thee, Psal. 65.2. (for flesh is there so to be taken, (as elsewhere, Psal. 145.21. Acts 2.17.) they shall fly to thee, and resort to thee, as to their only Refuge in all their troubles. Thus did Jacob (a Patriarch) in the day of his distress, Gen. 32.9. Hos. 12.4. Moses and Aaron amongst the Priests. Gen. 32.9. Hos. 12.4. Numb. 16.18, 19, & 20, 6. 1 Sam. 8.21. Psal. 99.6. 2 Chron. 20.12. 2 King. 19.14, 15. 1 Sam. 1.15. Psal. 34 6. Prov. 18.10. In all their tribulations, they may be found at the door of the Tabernacle, Numb. 16.18, 19, & 20, 6. And Samuel amongst the Prophets, 1 Sam. 8.21. These called upon the name of the Lord in the day of their Calamity, Psal. 99.6. The like did Jehosaphat and Hezekiah amongst the Kings of Judah. As we read, 2 Chron. 20.12. 2. King. 19.14, 15. Time would fail me, if I should instance in all; of all sorts, and ranks. Women, have made this Friend their Refuge as well as men, 1 Sam. 1.15. Poor, as well as Rich, Psal. 34.6. In short; the Name of the Lord is a strong Tower, (saith Solomon Prov. 18.10.) that is; Look what a strong Tower is in time of Danger, such is God, His power, Providence, Mercy, Goodness, (for by these, is God known, as men are known by their names) to these that have recourse unto him. Reas. This the Godly well know; and therefore in all their troubles and calamities they fly to him; Psal. 123.1, 2. Psal. 141.2. Lam. 3.41. Psal. 25.1. their eyes are lifted up; their hands are stretched out; their hearts are carried, and that with speed; as being well acquainted with the way, and there they know they are safe. For it is a Tower, as high as Heaven itself; as strong, as strength itself; and such a defence, that all the Assaults that can be made against it, are but like the blowing of leaves, or paper bullers, against a wall of brass. Object. But if God be this Friend that must be sought unto, what need we other? and whereto tends that before delivered, of seeking Earthly Friends in the day of our distress? Resp. This Doctrine, we have now delivered, doth not trip up the heels of the former point, for albeit other Friends, are to be made use of, and resorted unto; yet God is our Friend Paramount, our choisestand best Friend, for. First, all our earthly Friends are but Subservient under God, and for God: It is he that raiseth them up unto us, Prov. 16.7. he it was that gave Joseph favour in the sight of the keeper of the prison (as we read, Prov. 16.7. Gen. 39.21. Exod. 3.21. Psal. 106.46. Psal. 88.18. Gen. 39.21.) And the Children of Israel favour in the sight of the Egyptians, Exod. 3.21. And the Jews, that were in Babel and other places, he gave them favour in the sight of all that led them away Captives, Psal. 106.46. And it is he that taketh away Friends, and removes them far from us, Psal. 88.18. so that in them, out of him, there is no safe repose for help. Secondly, Earthly Friends, can but befriend us in some particular troubles, and wants; some in one kind some in another, none in all: (which is the Reason that we stand in need of a multitude of Friends) nor can all our Earthly Friends afford sufficient help, in all our necessities. There is some choice mercy, that God reserveth for himself (immediately); as peace of conscience; joy in the holy Ghost; and the graces of his spirit: which however they are bestowed on us in the means, yet without the concurrence of divine grace, Gen. 30.1, 2. they can do nothing: Give me Children (saith Rachel, to jacob.) or I die; Am I in God's stead (saith jacob) that I should give thee Children? So shouldst thou come to thy best Friend on Earth, and say, Give me Faith; Give me Repentance: Give Peace of Conscience; must not he answer thee as jacob did his beloved Rachel, 2 King. 6.26, 27. or as the King did to the woman in the siege of Samaria, If God do not help, how can I? Were it in our power to help you to grace, there is not one of you that should this day return home, without it. It is God only that is able to do all for you, Ephes. 3.20. Thirdly; Earthly Friends cannot befriend us in all Places; should they be both able, and willing, to help us, yet they cannot be in all places at once, here, and there too: I may be shut up in close prison; banished out of the kingdom; cast into a Den of Lions, or be where I cannot send unto my Friend: But God is such a Friend, as is every where, where we are; on this side the sea's or beyond them. Jer. 23.32, 24. Am I a God at hand and not a far off, saith the Lord? do not I fill heaven and earth? Jer. 23.23, 24. When Abraham was called out of his own Country, Psal. 139.7, 8. God went with him, when joseph was in prion, God was with him, etc. He is a Friend in Court; City, Country. David found him in all places, in his meditations, Psal. 139.7.8. And in all places he is ready to supply our wants. No Friend like him. Fourthly, the friendship of our earthly Friends, proves (many times) vain, for every man at his best estate is altogether vanity, Psal. 39.5. Psal. 39.5. And their purposes and promises prove no better; they fail us in undertaking for us, sometimes above abilities; or else through heedlessness, and forgetfulness, or other weaknesses, frustrating their good intentions. If not so; yet their breath goeth forth, they return to the earth, and in that very day their thoughts, Psal. 146.3, 4. (which they had of helping and doing us good) perish with them. Therefore put not your trust in Princes (saith David) nor in any Son of man, Psal. 146.3, 4. And why not? there is no help in them: and why no help in them? their breath goeth forth, they Return to the Earth, and their very thoughts do perish. Object. But it seems by this, that no mortal man is to be trusted, be he never so able or faithful. Resp. Here, we must distinguish between that trust, we put in men; and that we put in God: Trust in men, is that Credit, which one puts in another, in our mutual and worldly deal; spoken of Prov. 31.11. This is Civil: Trust in God is the Affiance and confidence of our hearts in him, Prov. 31.11. relying upon his providence and promise both for the removing of evil, Psal. 37.3. 1 Tim. 6.17. and bestowing of good spoken of, Psal. 37.3. 1 Tim. 6.17. This is Religious: There is a Civil trust, due to men; who are raised up as means under him, to secure us, and do us good; and that is lawful; But it must be subservient to that Religious trust which we are to put in God; nor can that be put in any Creature, without Idolatry, and therefore forbidden to be put in man, or in any earthly Creature. Now let us come to the Application of the point. Use. What shall we say to those, who in the day of their distress withdraw their hearts and hopes from the Almighty, and put their confidence in the Creature? (some in one, some in another:) but few there are that make the bosom of God their chiefest refuge, and fly to him, as to their best Friend in the time of trouble. To which of the Saints wilt thou turn? said Eliphaz to job, job. 5.1. job 5.1. Had he put that Question to a Papist, he would readily have answered, to St. for my purse; to St. Loy to save mine horse; for my teeth to St. Apoline; to St. job for the Pox; to St. Luke to save mine Ox; Fox. Martyr. to St. Anthony to save my Swine, etc. They have Saints enough, to turn unto; As men do please, for every disease, they have a Saint particularly. Such is the gross Idolatry of the Church of Rome, who set up some such, to be prayed unto, and put confidence in, as never had any true being, but were mere Fantasies, and Imaginations of men's brain. And others, such, as we may conceive (without breach of Charity) are damned wretches in Hell. And for the best of them (who were indeed true Saints on earth, and now glorious in Heaven) it cannot be done to them, without infinite wrong offered both to the Father; Son; and Holy Ghost. Call upon me, Psal. 50.15. John 16.23. Rom. 8.15. (saith God) in the day of trouble. Psal. 50.15. not on that Saint, nor this Angel. Ask my Father in my name (saith Christ) and he will give you, John 16.23. He is the only Mediator, both of Redemption and Intercession, between God and us, 1 Tim. 2.5. An (the Holy Ghost teacheth us to cry Abba Father, Bishop King. Rom. 8. Should we take (saith one) the Pen of a ready writer, and begin at Genefis, and proceed to the end of the Revelation and note, all the Prayers, and supplications (which are many) yet not one that is made to any other, than the true God; Nor shall we find any Commandment; Promise; or warrantable example, for that practice. Indeed, we read of a damned wretch in Hell, who did address himself to Abraham, Luke 16.24. Father Abraham (said he) have mercy on me, Luke 16. vers. 24. but that example will not afford them, one drop of water to cool the tip of their tongues. Jer. 17.5. Others fly to mortal men, and rest on earthly means, in the day of their Calamity. They make flesh their arm, and withdraw their hearts from God; some rely on great men's favours, and put their trust under the shadow of their wings. Isay 7.12. So did Ahaz that wicked King of judah, who notwithstanding he had protection offered him from the Lord, together with a sign (such as himself should choose for the confirmation of his faith in that hehalf,) yet he would needs put himself upon the King of Ashur, whom he hired (with his army) to be his defence, and safeguard, Isay 7.18. the hypocritical Isralitees did fly for secure to Aeygpt and trusted to their horses and chariots, because they were many: (forwhich cause a woe is denounced against them Isay 31.1.) And judas, being in horror of Conscience, Isay 31.1. Math. 27.3, 4. runs to the chief Priests; (who afforded him, but small comfort. 2 Sam. 16.21. Psal. 49.8. job 31.24. ) Others trust to their own wit; (as did Achitophel, 2 Sam. 16.21.) or to their wealth, or riches, Psal. 49.8. They say to the wedge of gold, thou art my confidence, job. 31. when alas! neither silver, nor gold, shall be able to deliver in the day of wrath. All these will prove but as butrushes to a drowning man: or like the Egyptian- Reed which will not only fail them, but pierce them with the splinters, and wound them deeply in the end. Of all these (and others like to these) we may take up the Prophet's pathetical exclamation, Be astonished oh ye Heavens, at this, Jer. 2.12, 13. and be ye horribly afraid, for my people have committed two evils, they have forsaken me, the fountain of living waters, and he wed them out Cisterns, broken Cisterns that will hold no water, jer. 2.12, 13. But, the sharpest Rebuke belongs to those, that fly to Hell for succour, and make the Devil that Friend of theirs to whom they have resort in calamitous times. Exod. 7.11. 1 Sam. 28.7. 2 King. 1.3. Num. 22.5. Pharoahs' he sends to Jannes and jambres, his Magicians: Saul to the witch of Endor; Ahaziah, to Baalzebub the God of Ekron: Balaac, to Balaam the witch of Pechor, A sin ordinary, and common, to be found even amongst those that profess the Gospel. The Jews could Reason thus. John 10.20. He hath a Devil, why hear ye him? (a damnable aspersion cast upon Christ) but these fly to the Devil, and will hearken to none sooner, than to such as have Devils. A sin that we read not (in Scripture,) that ever any godly man fell into; but such only as were given up, and forsaken of God. Saul did it not before God was gone from him. 1 Sam. 28.15. It is expressly forbidden by the Word, Levit. 20.6. Levit. 20.6. and severely threatened. Death is pronounced by the Law, not only on the witch, but seekers to them, Deut. 18.10. Deut. 18.10. Let me tell such, that it is much better to die, of God's wounds; then be cured with the Devils Salves. And let all such, as betake themselves to sinful shifts, for procuring themselves safety from troubles, or deliverance out of troubles; and make the Devil (not God) their Refuge; consider seriously of that they read, Isay 28.15, 17. Isay 28.15, 17. and lay it to their hearts. It may be a means, to awaken them and bring them to Repentance. Use. 2 And let us be persuaded and directed from the Doctrine delivered, to have recourse to God, in all our needs and troubles: Say with the Psalmist, Psal. 73.26. Psal. 37.26. whom have I in Heaven but thee, O Lord, and there is none upon Earth that I desire besides thee. None but thee, none but thee; to whom I fly. This that you may comfortably do, see first, that you make sure your interest in God, (that he is your Friend) and then improve that interest you have in him to your comfort. First, make sure your interest (the means we have before prescribed) till than you cannot come with boldness, unto him for help. An ill conscience shuns God's presence, and will rather seek to any, in time of misery, then to God, whilst we apprehend a man to be an enemy unto us, though we stand in need of him, and know that he hath Power to pleasure us, yet we eat him, 1 King. 21.20. 1 King. 22.8. Gen. 26.27. Judg. 11.7. (as Ahab did Elijah and Michajah) and will seek to any other, rather than to him. Did you not hate me, and why are you come unto me, now that you are in distress, said Isaac to Abimeletch, and jeptha to his Brothers. Such an answer will our misgiving hearts tell us, that we should have from God, (not being our Friend) Should we come unto him, or say that we apprehend him not as an Enemy; but as a stranger to us; one with whom we have no acquaintance, (much less Friendship) yet this alone will keep us from having any familiar resort unto him in our necessities. Should we be told of such a man that is well moneyed, and hath it lying by him; and be advised to go to him for a supply of our want, you know what the Plea will be; Alas! he is a stranger to me, one whose face I never saw; I dare not make so bold with him, pray do you speak a good word for me, it may be for your sake he will do much: So is it with those that are enemies, or strangers to God; they dare not come to God themselves, Exod. 8.8. 1 Sam. 12.19. Acts 8.22.24. but (as Pharaoh did) they send (to Moses) to one of God's Friends, and desire him to entreat for them: the like did Saul and Israel to Samuel, and Simon Magus, to Simon Peter. But when once we come to make good our interest in God, we shall have great encouragement to come unto him, and that in a familiar way, as one Friend comes unto another. So we read, Isay. 63.16. Isay 63.16. The Church there pleads her interest in God, and thereupon expostulates with God, and asketh him a reason of his Judgements, and after a sort, blames him; why hast thou done thus to thy people? and giveth reasons why he should not be so angry with his people, verse 17, 18. many such Friendly and familiar passages we have in Scripture, that have passed betwixt God and the Godly. As Job. 13.24, Job. 13.24, 25. Psal. 13.1. & 44.23. & 89.46, 47. & 74.11. 25. wherefore hidest thou thy face and holdest me for thy enemy. So Psal. 13.1. & 89.46, 47. & Psal. 44.23. As if God were a sleep, when he should deliver his people, & 74.11. As though God were slack in relieving his necessities. Offer this now, to one of your Princes, Mal. 1.8. (saith the Prophet to the people in another case) and see if he will take it. So come to any Prince on Earth, or great Potentate, in such a familiar manner, say to him thus; I would your Highness would awake once and attend my business, and pluck your hand out of your bosom, and execute justice; would he take it well? although it were from his best Friend or Favourite? yet the Godly do thus, and God takes it well at their hands, for Friendship's sake; which is the only ground of this familiarity, Ephes. 3.12. Heb. 10.22. Ephes. 3.12. Heb. 10.22. Therefore make that good. And then having made good your Interest, Improve it: And that, first by resorting, and flying to him in all your troubles, Jer. 16.19. The unreasonable Creatures by a natural instinct, Jer. 16.19. betake themselves unto places of defence, when dangers threaten them, Psal. 104.18. Psal. 104.18. Birds fly to their Rows in a storm; and Bees to their Hives; Pigeons to their Dove-coates: So must the Godly to the Lord, Isay. 26.20. Psal. 57.1. Psal. 62.8. Psal. 20.7. Isay. 26.20. Psal. 57.1. Secondly; by trusting in this Friend, Psal. 62.8. It is a sweet strain which the Godly have in their song, Psal. 20.7. Hic curruum et illi equorum; Some in Chariots, and some in Horses; but we will remember the name of the Lord; We will remember him so, as to put our trust in him, and settle our hope on him, alone. As for the transitory things of this world, they are all vain, Psal. 33.16. as we read, Psal. 33.16. Obj. But is a Horse vain? an host of men vain? is there no safety in these things? Resp. Good means of safety from trouble, and deliverance out of trouble, may not be neglected; but when the means are most promising, Pro. 21.31. we may not put our confidence in them: God must be eyed in the means, and on him the soul must look, over, and beyond the means, for a blessing; else all comes to nothing. It is better to trust in the Lord, then to put confidence in man; It is better to trust in the Lord, Psal. 148.8, 9 then to put confidence in Princes (saith the Psalmist): both are good; but the first, best. Not, as if it were unlawful, to put any confidence in a Religious way, in any thing, (as hath been said) but in God alone; But it is better to put our whole confidence in God, then so much as a Civil trust, in any of the Sons of men. Men of quality are offended, if they be not trusted upon their words, and promises; how much more should we trust the Lord, upon promises made, of Protection, and Preservation? The greatest dishonour to God, is, not to rely upon his word, 2 King. 17.19, it provokes God highly, as we find, 2 King. 17.19, 20. the Prince that believed not, was trodden to death: Jer. 17.5.7. psal. 146.5. Such as do not, are accursed by him, Jer. 17.5. but such as do, are blessed and happy, jer. 17.7. Psal. 146.5. Thirdly; we shall Improve our Interest, by disburdening our minds unto him, and pouring forth our hearts before him, giving a full vent to our souls in his bosom, Psal. 62.8. Psal. 62.8. The heart of a Friend, may not be like the nose of a Still, out of which water comes by drops: But as the mouth of a pail, which hath a large vent, Psal. 81.10. Nor like a sponge, Psal. 81.10. out of which water is squeezed; but it must come from a free spirit: Nor must it be like the pouring out of oil, or honey, or any such thick and oily liquor, (which leaves some remainder of its substance behind, on the side of the vessel,) but like water, which runs all from the sides. Our whole heart must be opened to the Lord, (but of this more hereafter. Lament. 2.19. ) This shall serve for the second Use. Use. In the last place: let all God's Friends, take notice of their privilege, and rejoice in this that they have such a Friend to go unto in all their wants. A Friend, Psal. 14.6. that is a Refuge for us to fly unto for succour, and security, (as were the Cities of Refuge to the manslayer, when the pursuer of blood, (by unjust occasions) follows us.) A Friend, that is a shelter for us, when any storm, Psal. 61.3. or tempest of outward Oppression, or inward Temptation, overtakes us in our journey, Isay. 4.6. Psal. 3.3. Isay. 4.6. A Friend, that is a Shield and Buckler to us, to keep off the push of pike, force of sword, dint of dart, that are flying at us, by bloody Persecutors, either with tongue, Psal. 18.2. Psal. 31.2.11.8. or hand. A Friend, that is a Castle Fortress, strong habitation and house of defence for us, so that we need not be afraid of ten thousand enemies that shall beset us round. Psal. 3.6. Psal. 32.7. & 119.114. Isay. 32.2. A Friend, that is a hiding place unto us, on whom we may on all occasions repose ourselves, and rest secure, whether sleeping or waking; and to whom we may fly when we are hunted, and pursued by our enemies: There, in him, we may comfortably live and peaceably die, (as the Bee in the Hive, or Beast in the Den.) In a word, having Interest in God, thou canst not be so beaten out of earthly comforts, but that thou hast, A Friend to hear thee when thou criest, A Friend to answer thee when thou callest: A Friend to secure thee, when thou wantest: A Friend to pity thee, when thou mournest: A Friend to defend thee, when thou sufferest, wherefore having God to our Friend, conclude, Happy are we in being in such a Case, blessed are we in having this God for our Friend. And so we pass from the Person, Psal. 144.15. to whom he makes his Address, to his Carriage and Behaviour: which is seen by that he did, and by that he said. By that he did, [he goes unto his Friend at Midnight.] Where we have, first his Action [shall go unto his Friend.] Secondly the Amplification from the circumstance of time, [at Midnight.] [Shall go.] He sends not to his Friend, by a Servant: he sits not still under a sense of want, but he gets out of doors, and useth the means to make supply of his present necessity. You may conclude from the History, that, In distress, Doct. Litt. diligence must be used, and pains taken, for Redress: when we are in misery, honest pains and industry may not be neglected to find out a remedy. It is not for us to say, Jer. 10.19. I'll bear it: but pains must be taken and used, that we may remedy it. This must be done in all wants, both Temporal, and Spiritual; In outward wants, that concern this Life; means must be used for supply, Ephes. 4.28. 1 Thes. 4.11, 12. 1 Cor. 4.11, 12. They wrought with their own hands, Ephes. 4.28. 1 Thes. 4.11, 12. 1 Cor. 4.11, 12 Acts 20.24. Pro. 2.5. to sweat out a poor living, so Acts 20.35. (more shame for them to suffer it, yet they did it.) And in our Spiritual wants, the like diligence is to be used for a supply of them, Cant. 1.8. & 3.2, 3. Isay. 2, 3. & 55.1. & 26.8, 9 Dan. 12.4. Reas. Why else hath God afforded means of Redress, but that they should be sought and used? God, and means, may not be severed; means being the hand of Divine Providence, whereby he worketh: And to be careless herein is to neglect the Divine Providence, for our good, and no better than a tempting of God, Math. 4.7. Math. 4.7. Besides, the promises, both of things earthly, and heavenly, are made to such as use endeavours to obtain them; Heb. 6.12. and no further can we expect them, than means is used, that God hath ordained for the obtaining of them. Use. 1 That Paradox then, held (by some seducers) in these last and worst days, is false, and impious: that Careless Christians, are the choicest Believers. This is some of the trash of the Traskites which they would make good, by the Word, Phil. 4.6. 1 Pet. 5.7. Math. 6.34. But none of these places, Phil. 4.6. 1 Pet. 5.7. Math. 6.34. forbidden a Provident care in using of the means, but a wring, perplexing, and distrustful care, proceeding from unbelief; Nor hath any been more confident, of Gods making good his promises, than those, who have been most careful in using means to obtain them, Acts 27.22.31 Obj. John 6.27. Resp. Math. 20.6. Asts. 27.22.31. But john 6.27. Labour, seems to be forbidden. So then, it seems, if the question should be asked (as it was by him in the Gospel) why stand you here all the day idle? it may be answered, (not because none hath hired us, but) because we are forbidden to labour. What then shall we do for food or raiment (if that be so) why then do we not supinely gape, till the showers of Providence shall rain down Quails into our mouths? expect the stony Rocks to cleave into cups, and afford us drink, for our thirsty palates? and (out of a conceit, of a lawful sloth) expect bowels of mercy, from the Birds of prey; and wait for the Ravens to be our Carvers? Let us slumber, Pro. 6.10. and sleep, and fold our hands (and with the Lilies in the Field, neither labour nor spin; and yet expect that the handmaids of Nature, shall us, and get us ready? All this might be done, if that precept were merely Negative, but the meaning is, Labour, not only and principally, for that meat that perisheth, but for another food; viz: that which endures to eternal Life. If earthly things will not be had without labour, and toil, think not that the things of Heaven, which are far more excellent, will be had by idleness, and be cast upon you, whether you will or no, or that Grace will grow like weeds, without sowing, or tilling. Use. 3 Wherefore sit not still at home; live not in idleness, and yet think to have your wants supplied; but get up, and go forth of doors: use the means diligently, that God hath appointed for your good. It is the diligent hand that maketh rich, Prov. 10.4. (saith Solomon.) The sluggard shall be clothed with rags; when such as are diligent, shall stand before Princes, Pro. 22.29. Pro. 22.29. God hath given us a double Calling: General, and Particular; and in both we are to serve his Providence. Our Particular Calling, (diligently followed) makes a supply of our outwardwants: and the following of our General Calling of our Spiritual; The former appears by that of the Apostle, 1 Thes. 4.11, 12. 1 Thes. 4.11, 12. there is no Calling, be it never so mean, (if honest and industriously followed) but is accompanied with a blessing, Pro. 14.23. Pro. 14.23. In all labour there is abundance; (or profit) the labourer's hire, is never kept back by God, Pro. 28.1.2. Pro. 28.1, 2. It is not simply a Calling, but Diligence in it, that brings the blessing with it. No honest calling, but hath yielded competency to them that follow it; If not, the fault is in ourselves, not in our Callings. And for a supplying of our Spiritual wants; the works of our General Calling must be followed as diligently. It is not enough to have the means, but use the means; Fellow these markets, as diligently as you do the other: play not the part of that Carter in Isidore, who having overthrown his waggon, prayded his God jupiter to help him; but would not put to his shoulders. And yet trust not to the means, but desire God to bless the means unto you. Sense Spiritual. And indeed our Saviour's drift is (principally) to stir us up to the duty of Prayer: and from what this man did in going to his Friend, to supply his wants, he would give us to understand thus much, that, Doct. Prayer is the best means of provision. It is the surest course that can be taken, to supply our wants: The best remedy in the day of our calamity. It must needs be so: First, because it is sanctified by God; and established by Divine wisdom, for obtaining of all things needful, that concern this Life, and the Life to come, Psal. 50.15. Isay. 19, 20, 21. Phil. 4.6. Heb. 4.6. Psal. 50.15. Isay. 19, 20, 21. Phil. 4.6. Heb. 4.6. Now God having prescribed this (who is the Fountain of all blessing, and Author of all help) it must needs follow, that it is the best means that can be used. Secondly, this hath to do above: It comes to the Throne of Grace, lays hold on God's name, (from whom alone all our help cometh, Psal. 124.8. ) when as all other means, and helps, have to do below on earth, and with earthly things; and can go no further than men's Counsels, Persons, or Purses can reach. Thirdly, this is a true Catholicon, a General remedy for every malady, (It is like the Indian stone, that remedieth all diseases,) as appears, 1 King. 8. whatsoever plague, 1 King. 8. from verse 33. to verse 40. and from verse 44. to verse 51. whatsoever sickness or other misery, doth befall us, Prayer will remedy it: No such universal and general help in all extremities as this is. Physicians for divers diseases have divers remedies, but the Christian hath this one which is better than all; Prayer. Fourthly, it is the Readyest remedy: evermore at hand; in what place soever you are, you may help yourselves, and others by it, 1 Tim. 2.8. Jeremiah prays in the Dungeon, 1 Tim. 2.8. Lament. 3.55. Jon. 2.1. Acts 12. & 16. jonah in the Whale's belly; Peter in the Prison, Paul in the Stocks. In the Fields, on the Leads, in the Chamber, in the Closet, in Caves, and Denns of the Earth; it may be taken, and used. Fifthly, it is the speediest remedy, no sooner are our Prayers out of our mouths; nay, in our hearts, but they are in Heaven; and no sooner are they in Heaven, but we shall find the benefit of them, Dan. 9.21, 22, 23. Gen. 24.15. Acts 4.31. Dan. 9.21, 22, 23. Gen. 24, 15. Acts. 4.31. Lastly, it is an approved remedy; it hath its Probatum est, upon constant experience of God's Saints; who have ever found it to be the best Leaver, at a dead lift, 2 Sam. 22.4.7. Psal. 118.5. 2 Sam. 22.4.7. Psal. 118.5. Obj. But if this be the best means; what need we use any other? and whereto tended the former Doctrine delivered? Resp. Means must be used, to serve God's Providence, (as was showed,) but yet Prayer is to be preferred; as that whereby all other means are sanctified, and blessed to us (as God willing in the Applicatory part of this Parable, shall be further showed.) Use. Let such as neglect Prayer know, that they neglect the chief means of their own good: Elihu tells us of many that were oppressed and cried out, by reason of the Arm of the Almighty, Job. 35.9, 10. but none said, Where is God my maker? Such is the case of many of us in our distresses. If we can make any shift, (although it be but (with the Prodigal) in tending swine, and feeding with them at the trough) we never seek by Prayer to God our Father. The wickedness, and cursed Atheism of our hearts, is discovered by nothing more than by the neglect of this Duty. And this is the Reason why men in their need and necessities, lust, but have not; desire to have, and yet do not obtain: even because they ask not, as St. jeames tells us, james 4.2. He that shall neglect, or despise this means, which God in his divine wisdom hath established, and commanded to be used for obtaining help in all our necessities, shall find all other means, and courses that he shall use, to be unprofitable, and unavaileable, yea accursed to him. Use. 2 This makes for the comfort and encouragement of such as have the Spirit of Prayer. There is no distress that they can be in, but they may find a Remedy. It was said of the Pope, that he could never want money, so long as he was able to hold a pen in his hand. It may be truly said of a godly Christian, that so long as he holds the Spirit of prayer in his heart, and is able to put up a prayer to Heaven, he cannot want what is good for him. It is a gross deceit, for any good man to think that their case is hard, because they are without money, without stock, without means. His case is hard, that hath a hard heart, and either cannot pray, or will not pray, but it cannot be hard with him that can pray, and doth pray; which will remedy all. We shall speak hereafter more fully to the point in its proper place. We so pass from this man's Action, to the Amplification of it from the time. [At Midnight.] An unseasonable time, one would think to seek out for bread. When Night comes, the beasts of prey creep forth of their Dens, but man betakes himself unto his rest (as David shows, Psal. 104.20.23.) Had this man pleaded for himself, to that Friend that came so late to visit him, as his Friend did, (of whom he came to borrow,) trouble me not now, it is very late, and I cannot make that provision for you, that I would if it were day; he might have been excused; But without excuse, up he gets, out of doors he goes, at that dead time of night, for to accommodate his Friend, and manifest his Affection, that he bore him: From hence observe we, Doct. True Love is not Lazy. It is content to abridge it self, of its own ease, and liberty; and take pains for the good and comfort of the beloved party. Love seeketh not her own (saith the Apostle, 1 Cor. 13.5. 1 Cor. 13.5.) the meaning is; not, that Love is regardless of itself: but, that it is, so employed about the good, and welfare, of the beloved party, as that a man may easily discern in it, a neglect of its own pleasure, and profit for another's benefit: It is so taken up with the party, that it doth affect, as that it is oftentimes negligent of itself, and will not take all the Liberty that it might lawfully. Thus it was with Abraham in his carriage towards Lot, Gen. 13.8, 9 Gen. 13.8, 9 he stood not strictly upon his right, (as being the elder and his Uncle, Gen. 11.27. and so might lawfully have pleaded his privilege in choosing) but he, for the Love that he did bear to Lot; and out of a desire that concord should be continued between them, makes himself, not only his equal, Luther in Gen. 14. but his inferior, in giving him the choice of his habitation: choose you (saith Abraham) where you will dwell, etc. I will take that which you leave: jacobs' example (likewise) might be produced, who served a hard Prenticeship for the Love he bore to Rachel, and yet they seemed to him but as a Few days. Gen. 29.20. Hos. 12.12. It is given in charge by the Apostle▪ Look not every man on his own things, but every man also on the things of others, Phil. 2.4. Phil. 2.4. And he propounds the example of Christ therein, for us to imitate. Let the same mind be in you, which was also in Christ, who being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the form of a Servant, &c: Phil. 2.5, 6, 7. he emptied himself, suspended, Phil. 2.5, 6, 7. and laid aside his glory, and majestly: and made himself, equal to his inferiors, for their everlasting good: The like we read, Rom. 15.2, 3. Rom. 15.2. Let every one of us please his neighbour for his good to edification, (albeit he cross himsel f in so doing,): which exhortation is (also) backed with Christ's example, for even Christ pleased not himself, &c: verse 3. that is, he sought not his own profit, ease, nor content of nature in that he did, but our benefit, and profit. And elsewhere, Let no man seek his own, but every man another's wealth, (saith the Apostle, 1 Cor. 10.24.): 1 Cor. 10.24.33. the meaning is, that no man show d stand upon terms of right and liberty, or regard his own pleasure, or profit, in regard of the welfare of others. And herein, he propounds his own practice, for our example, verse 33. even as I please all men in all things, (that is, so far as in godliness he might) not seeking mine own profit, but the profit of many that they might be saved, (as in sundry particulars he had instanced before) 1 Cor. 8.13. & 9.19. 24. and all was for the Gospel sake, and for Love's sake, (as he speaketh to Philemon.) Nay, he hath a higher expression of his Love then that: Philem. 8, 9 he was content that his salvation might be a while deferred, for the Love that he bore to the Philippians, c. 1.23.24, 25. Yea, and a higher than that too, Phil. 1.23, 24. Rom. 9.3. he could wish himself accursed from Christ for the Love, that he bore to the Jews, his brothers and Kinsmen, according to the Flesh, Rom. 9.3. Obj. But the rule is, Math, 23.39. Thou shalt Love thy Neighbour as thyself, and not better than thyself, or above thyself. Then a man loveth another as himself, R●sp. when he is ready to do that for another, which (out of a right and sound judgement) he would have another do for him, in the like case, and kind; according to that of our Saviour, Whatsoever you would that men should do to you, Math. 7.12. do ye even so to them; for this is the Law and the Prophets, Math, 7.12. now (in some cases) who would not be glad, that his Friend, or Neighbour should prefer him before himself? his Necessity, before his own Conveniency, but we are more acute Doctor's o● Passive, then faithful Disciples of Active Charity, (as one speaketh.) Magis bonum proximi praeserendum minori proprio, sed non aequali. Again, in regard of Affection, Love must be equal, but in regard of the Effect, there may be a difference: For the greater good of my Neighbour, is to be preferred to my own good, that is less, (but not where it is equal.) If there be an equality, betwixt Person and Person, Danger and Danger, Necessity and Necessity, of myself, and Neighbour; then I am to prefer myself both in things Spiritual and Temporal; (else I should Love my Neighbour better than myself) otherwise not. I am indeed, to love my own Soul better than my Neighbour's, and my own Body better than my Neighbour's, (if all be equal;) but where there is an inequality, either in Person, or in Necessity, or in Danger, it is otherwise. Thus, if my Neighbour should be in certain danger of death, and I but in hazard to save him, I am to hazard my own Life to save his; (as did Aquila, and Pr●scilla, to preserve Paul) Rom. 16.3, 4. (which seems to be when he sojourned in their house, and had a hot combat, Rom. 16.3, 4. with the Jews, so that he was enforced to leave them, and go to the house of one Justus.) And the spiritual good of my Neighbour, Acts. 18. I am to prefert to my own temporal; his soul before my own Body, for that the soul is more worth, than the body; and betwixt the soul, and the Body, there can be no equality; And this seems to be the meaning of St. John, 1 Epist. 3.17. hereby perceive we the Love of God, because he laid down his life for us, 1 Epist. Joh. 3.16. and we ought to lay down our lives for the Brothers, that is: look as Christ laid down his life, and gave it for the spiritual life of his Children, so ought we to follow Christ therein, and lay down our lives for the salvation of their souls, as the good Shepherd is to do for his Sheep, John 10, 11. John 10, 11. Obj. 2. Here, another doubt may be started: For, if I may not prefer the salvation of my Brother, before my own; why did the Apostle wish to be separated from Christ, for his Bretheren's sake, Rom. 9.3? Rom. 9.3. Resp. So far as God may have more glory by the salvation of others, then by my own, so far I am to prefer it; for the glory of God ought to be dearer to me then my own salvation, and the zeal of God's glory, joined with the love of his Brothers, carried St. Paul so far, as to make that wish, Exod. 32.31 Math. 5. (so it did Moses in the like case.) It were better that one member perish, then that the whole body should be cast into Hell (saith our Saviour.) So the respect that the Apostle had to the glory of God, in the salvation of that Nation, (as the whole body) moved him to this (saith chrysostom.) Nor did the Apostle absolutely wish this, but with condition (saith Pareus) as Christ desired the passing away of the cup of his death. Other an were might be made to this Objection, but I hasten to make some Application of the Point. Use. By this, we may discover, the great want of true Love that is amongst us, both to God, and man: To God, we bear little; for wherein do we abridge ourselves of our own ease, profit, pleasure, liberty in the least, that we may (shall I say in the least way) though in the greatest kind, advance his glory, worship and service? He gave his Son for us, we will not part with a lust for him: Christ pleased not himself to please us; we displease him, to please ourselves; All seek their own (saith the Apostle,) but not the things of Jesus Christ. Phil. 2.21. This sinful self Love, and selfseeking, is the bane of true Religion. Self-loving, and self seeking Ministers, have been the bane of the Church. And self-loving, and selfseeking Hearers, have frustrated God's Ordinances: And what greater let, Ezek. 33.31. hath been to a hoped-for Reformation, then sinful Self-Love; love of ease, love of gain, love of credit with men, have devoured up the true Love of God: Great cause we have to fear (saith one) (to whose judgement any rational man must subscribe,) that when the glory of our English Church is dead, (as the Symptoms of death are on her) that it will be written on her Tomb: Self-Love hath laid her here. As there is little Love to be found in the world, towards God and his Son Christ; So (if the Doctrine delivered be a truth,) (and a truth it is,) there is little true Christian Love to be found towards Men: Sinful self-love hath almost driven it out of the world; much Love there is in show, little in truth: loving tongues men have, Jam. 2.15, 16. Adrian. Jun. Emb. (as St. james shows,) but no loving hands, nor loving hearts. It is said of the Weasel, that it conceives at the ear, and brings forth at the mouth: Such is the Love of our times: it is often, hearing, but it brings forth only at the mouth, by talking. In this is Love, John 2. Epist. v. 6. (saith St. john) (not that we talk of God's Commandments, but) that we walk after his commandments. It is a great walker; but no great talker; You may trace her by her steps, 1 Cor. 13. 4-9. 1 Cor. 13. 4.-9. there are sixteen in all, eight of the right foot, (in the Affirmative.) It suffers long, it is kind it rejoiceth in the truth; It beareth all things, believeth all things, hopeth all things, endureth all things, and it never faileth. And there are eight of the left foot, (in the Negative.) It envieth not, vaunteth not itself, it is not puffed up, it behaveth not itself unseemly, seeketh not her own; is not easily provoked; It thinketh no evil, rejoiceth not in iniquity. These are true Christian Love's paces; and where you find them, you may say, here Love hath been. I cannot stand to dilate on each of these, but if you search, Town, City, or Country, you shall hardly find the print of Love's feet. The Heathen were wont to say of the men of the Primitive Church, Ecce ut invicem se diligunt! Behold how they Love one another! they knew that Love was amongst them, by those steps of Love, which they discovered. But it may be said of us in these days, (saith one) Ecce ut invicem se oderunt; Zanch. Behold how they hate one another, envy one another, oppress one another, slander one another; seek themselves, and not the good one of another. Self is the Bias in all our actions, as Lucullus sometimes told his guests, who (being bountifully entertained by him,) wondering and admiring at the magnificent cost that he was at, for their sakes; (as they said) he replied, Something my Guests is for your sakes, but the greatest part is for Lucullus, his own sake; But this is far from Loving truly, Plut. Apoth. true Love is a free Affection, not a trade, nor traffic for Lucre's sake; It will not stand forecasting with itself, (as did those in Job,) what shall I get, Job. 21.16. or gain by this? It counts, it gain sufficient, if it can do the beloved party any service. As for such selfe-Lovers, if they take pains to read 2 Tim. 3.2. they shall find themselves to begin that Black Beadrole. 2 Tim. 3.2. Use. 2 And from this that hath been delivered, let us be stirred up to manifest the Truth and soundness of our Love, both to God and Man. Probatio amoris, exhibitio operis, (saith Gregory.) It is deeds and not words, that must manifest our Love. True Love is the Daughter of Faith; and as judah said in another case of jacob and Benjamin, Gen. 44.30. Gal. 5, 6.13. his Life is bound up in the Child's Life? So may we say in this case; The Mother is lively, and working, and communicates with her Daughter of her liveliness, working by her; Faith is like that thirsty housewife, we read of Pro. 31.19. Her own hands are to the spindle, Pro. 31.19. they hold the distaff, she twists and spins a web to the naked Soul: And all the while she is at work, she eyes her Daughter, sets her to labour, and suffers her not to eat the bread of idleness, but causeth her to embroider with her needle, her Tent (which is holiness) and sends her forth with the garment which she hath wrought, employing her about works of mercy. Whilst Faith keeps within, to defend the Conscience; Love walks abroad to secure the needy, whist Faith (like the Mason) holds the Ladder with the one hand, Love with the other serves: Hence it is that Love and Labour are joined together, 1 Thes. 1.3. Heb. 6.10. 1 Thes. 1.3. Heb. 6.10, she is no Lazy Daughter, of so painful and laborious a Mother. Some have resembled Love to the Plant of Paradife; having the knowledge of God, for the Root; Faith in Christ, for the stock; The Love of God and our Neighbour, for the main boughs, and branches; Good meanings, desires, and purposes for the buds and blossoms. The leaves, are good speeches; and the Fruits are good works. Oh! that the house of God did flourish with such Trees; Such shall grow green for ever, and their fruit shall never whither. Be thou a Branch of this Tree▪ Do all the good thou canst for thy Christian Friend; Ride for him, run for him, visit him in health, and sickness; if he be hungry, feed him; if naked, cloth him; let thy Love be a substantive, felt, heard, and understood; and be content to abate of thine own ease, and rest, to do thy Brother any office, or service of Love, much more to serve and seek the Public good of Church and State. But I shall no further at this time carry this Doctrine, arising from the letter of the History, we come to the Mystery. [At Midnight.] Night, Gen. 8.22. 1. Cor. 11.23. Exod. 11.4. Judg. 16.3. Psal. 91.5. Isay. 21.12. properly signifieth that space of time, wherein darkness covereth the face of the Earth, (the Sun being absent) and Midnight is the death time of the Night, when all are at rest, and quiet, Judg. 16.3. Metaphorically, and Figuratively, it notes calamity in Scripture, as Psal. 91.5. Isay. 21.12. And so Midnight signifies extremity of calamity, and misery. In both senses it may be here taken, and applied; For God is a Friend at Midnight, both in respect of Time, and respect of Trouble. And our Saviour would give us, as much to understand, that we may not be discouraged from coming to God by Prayer, at any season: For, it may be, some poor soul may say, I would gladly come unto God, (as to my Friend,) and seek unto him for a supply of all my wants, but I fear that it is unseasonable; the day is spent, the night is come, my Afflictions are great, and the shadows of the Evening are stretched out upon me, Jer. 6.4. etc. No (saith Christ; let not this discourage you, for Friends stand not upon that. A Friend will go (if occasion be) unto his Friend at Midnight, (albeit it be in itself an unseasonable time,) and hopes notwithstanding to speed in his suit. How much more than will God grant the suits which his Friends make unto him, (to whom no time is unseasonable,) come when they will, they shall be welcome. If we take the words in the former sense, for the Time and Season: our Observation may be this. Doct. God is a Friend, to whom we may resort at the deadest time of all the Night. Prayer is as nigh to God, in the night time, as in the day. This Solomon intimates, 1 King. 8.59. 1 King. 8.59. be it at what hour of the night it will, faithful Prayer shall come and stand nigh before him, jacob wrestled with God, by prayers, and supplications, all night long, and prevailed, Hos. 12.4. David will ri●e up at Midnight to pray, and give thanks, Hos. 12.4. Psal. 119.62. Psal. 119.62. Paul and Silas prayed, and sang praises unto God at Midnight, and the Prisoners heard them, Acts 16.25. Act. 16.25. I have remembrance of thee in my Prayers Night and Day said Paul to Timothy, 2 Tim. 1.3. Luke. 6.12. 2 Epist. 1.3. And Christ himself (as we have it, Luke 6.12.) continued all Night in Prayer. Reas. And no marvel, for is not the Night his, as well as the Day? Psal. 74.16. hath not he prepared the Light and the Sun? Night and Day are all one to him. No time can be prescribed against the King, Nullum tempus occurrit. Regi. (as we were wont to say) and shall any time be prescribed against God? If our Prayers find but the way to him, (as they will in the darkest Night,) his promises (infallibly) will find a way to us. Besides; God's Spirit is as ready to assist us, at Midnight as at midday; And our Mediator and Intercessor is both Night and Day at God's right hand, Rom. 8.34. pleading our cause for us. Use. 1 To omit this Duty (then) of Prayer, under pretence of want of Time, or lateness of the Night, can be no excuse. David's reins did instruct him in the Night season, Psal. 16.7. that is, Psal. 16.7. his inward Affections and desires, did call upon him then to think upon God, and call upon his name; had we, such desires, and Affections as David had, and as we ought to have, (sanctified and reform) we would find a time, and redeem it from our eyes, and eyelids, to perform this Duty. But he that searcheth the reins; Revel. 3.23. Jer. 12.2. Psal. 36.4. Pro. 4.16. knows full well, that He is far from their reins, who can break their sleep to devise mischief on their beds, and sleep not, unless they cause some to fall. So vehement are their desires unto evil, that the day is not long enough to practise it, the night must likewise be taken up in following it; And yet they can find no time to seek unto God by Prayer for pardon, whole nights they can spare to sport, to gain, to revel: and yet not one hour, nor half a quarter of an hour, of the Night, to beg pardon for their day's transgressions. That Italian was conceited, we may imagine, who writ a supplication to Candlelight, desiring it to disclose unto him the secrets of its Kingdom. Surely the Sun, (that eye of Heaven) doth not see so much wickedness and villainy, as is committed by Candlelight. It would be a long Assize (only) to take her Confession and Indictment. It can tell of doors open at the dead time of night to let in the Adulterer, and let out the Drunkard: It can discover a world of Unthrifts, revelling and rioting, Carding and Dicing, swilling and swearing; till money and wit were both together spent. How happy were it for such, if the least inch of Candle, were able to witness for them, of one poor piece of an hour spent in praying, reading, and such pious devotions: which if it could do, it would do more (I believe) then the Sun in the Firmament can; for that never saw it. But let such remember that God's eye is on them at Midnight; he looks on, when (it may be) we had rather He looked off. If we see him thus, as standing by us, looking on us; it would be a happy interview. How doth he, that is come abroad at Midnight to do a mischief, sneak away, when he spies the watch? and what a damp, would it necessarily cast upon a Sinner, to behold God, (that shall be his Judge) beholding him, at that time of night, committing sin? Oh take heed, lest he spy thee up, and working wickedness at that time of night when thou shouldest be in bed, or being stolen to bed, find thee fast, without ask him blessing, or committing thyself to his gracious protection and keeping. Both these, are alike dangerous. Use. 2 But this is comfortable, to the godly, that God is a Friend at Midnight; that they have such, and so great a God, to whom they may at all times resort, even at the deadest time of all the Night. The Persian Kings held it a piece of their silly glory, to deny an easy access of their greatest subjects; It was death for any to solicit them, uncalled. Esther herself was afraid to do it: Esther. 4.11. but the Gates of Heaven always stand open, to Faithful Prayer; And God's sceptre is continually held forth to all; and we may safely approach to the Throne itself, where the King sits; and at what time we will, by day, or night, have audience in the Court of Heaven. We cannot rise up so early, but God is awake before us, and ready to attend us; nor lie down so late, but he is up later than we. He is up early, to refresh his Servants, Psal. 90.14. Hos. 6.3. and to destroy his enemies, Psal. 90.14. Hos. 6.3. Exod. 14.24. Pro. 8.17. Psal. 119.147▪ 148. Psal. 8. Psal. 19 Exod. 14.24. and he would have us early up, to observe his going forth, in the passages of his providence towards us, Pro. 8.17, David prevented the Night-Watches, and the dawning of the Day, as he saith, Psal. 119.147, 148. late at night, and early in the mouring; he gave himself to Prayer and Meditation; he had his Night Meditations, Psal. 8. and his Day Meditations, Psal. 19 and was at the one by Sunrising, (observing his coming out like a Bridegroom) and at the other late in the evening, (when the Moon was up, and the Stars gloriously appearing.) And elsewhere he tells us that he would be so early at his Prayers, as that he would prevent the Lord, Psal. 88.13. Psal. 88.13. In the morning (saith he) shall my prayer prevent thee, A very high expression; as if David could be at his prayers before God were awake, or went abroad; but that is not his meaning; it seems to be this (rather) that he would be with God, before any Cross or Affliction befell him, or any blessing met him. Weep may endure for a night, but joy cometh in the morning, as he saith, Psal. 30.5. he doth not say, Weeping must endure for a Night, Psal. 30.5. (there was no necessity for that) but it may endure for a Night; but if weeping do endure all the Night, till the day break, yet than it comes certainly and infallibly: but David's Prayers, his Midnight Prayers, shall be with God, and prevent that joy, before that blessing befalls him. And in this sense David may be understood, when he speaks of his early preventing of God, by his Prayers. See then, that we make a right use of this our Privilege, and come to the Throne of grace, early, and late. Hath any evil, any Affliction betided thee over Night? thou wentest to bed with thine eyes full of tears; thou slumberest, but canst not sleep, thou sleepest, yet canst take no rest; at Midnight thou awakest, thy Spirit is perplexed within thee; why, now embrace God in thine arms, by religious thoughts, and holy Meditations; put up thy Prayer to the God of thy Life, Psal. 42.8. so in the Night, his Songs shall be with thee. He may wipe away all tears from thine eyes, at Midnight; and put Songs of praise and thanksgiving into thy mouth at Midnight; if thou pray unto him, and call upon him at Midnight; Therefore try him that way; But if that do not happen, yet the Lord will command (saith David) his Loving kindness in the daytime; that shall not fail to follow in the morning▪ when the day breaks; and so thy Night Prayers shall prevent the morning Watches. Quest. 1 There is a Question, or two, would be resolved, concerning the point delivered, (before I dismiss it.) First, it may be questioned, whether it be not more seasonable, to come to God by Prayer in the Daytime, than in the Night, (it being a time of sleep and drowsiness.) As God hath sanctified all Places for Prayer, Resp. John 4.21. 1 Tim. 2.8. Ephes. 6.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 4.21. 1 Tim. 2.8. so hath he all Times; yet (the duty being Affirmative,) we are not tied to All, but to the season only: Pray always (saith the Apostle, Ephes. 6.18. that is in every season (as it is word for word in the Original,) When you have an occasion, or opportunity to pray, then lay hold on it, be it in the day, or in the night, morning or evening; (for every part of time, is included; none excluded, (so it be seasonable.) Now Prayer may be considered, as it is more solemn, or more sudden; Solemn Prayer, is that, which we compose ourselves unto, in a more solemn manner; And it is, either Public, or Private; Public is that which is made in a public place, (and in the Congregation. Isay. 56.7. Neh. 8.6. Joel. 2.16, 17. ) There must be a public place, and a public meeting, to make public Prayer, Isay. 56.7. Neh. 8.6. Joel 2.16, 17. And a Public Time, is most suitable for public Prayer; So there were times limited under the new Testament, for this duty. The third hour, the sixth, and the ninth; were their ordinary hours (which are our nine, twelve, and three in the afternoon.) Acts. 2.15. and 3.1. & 10.9. Acts. 2.15. Acts. 3.1. Acts. 10.9. Private Prayer; is that which is more privately made, in some private place, or house, and that either by some few together (as the Master with his household or Family, Acts 10.30. Math. 6.6. Acts. 10.9. Acts. 10.30.) or more Secret by one alone (as Math. 6.6. Acts. 10.9.) Concerning Domestical Prayer, it must be daily performed, as may be gathered from that before delivered by our blessed Saviour, in this Chapter, Luk. 11, 3. And morning, Luke 11.3. and evening, are the most seasonable and fitting times of every day, for the performance of that religious Duty: Exod. 29.38. and 30.7, 8. Numb. 18.4. For that morning and evening, God did appoint (of old) for his service; and required morning and evening sacrifice. And we have the example of God's Saints to warrant it, Psal. 5.3. Psal. 5.3. Psal. 141. 2. Psal. 92.2. There David was at his morning Prayer, and Psal. 141.2. there he was at evening Prayer; And Psal. 92.2. both are joined. In the morning it is seasonable, to call upon God, for that our Spirits are then most fresh, and apt to any undertaking, (as is employed, Job. 11.17. Pro. 3.9. Exod. 34.19. Job. 11.17.) and for that God expects the first Fruits, Pro. 3.9. Exod. 34.19. the first that opened the matrix was to be the Lord's. So should the first glance of the eye, so soon as it is opened, be lifted up to Heaven, etc. And in the Evening, it is seasonable, to call upon God; for that men are then usually freest from distractions, occasioned by their worldly business, and employments; Provided that evening Prayer be not too late deferred, so that the Family become sleepy and sluggish in the performance of that Duty, (which is a great fault, in many who yet make some Conscience of the performance of it.) Death, Mr. Thomas Fuller his med: on all kinds of Prayers, med. 9 (saith a very able Divine) is compared to sleep, well then may our Night Prayers be resembled to the making of our Will; As we are careful not to ●ye intestate, so should we be careful not to defer the making of our Wills, till we are not compos mentis; till the Lethargy of drowsiness cease up us; but being in perfect memory, bequeath our souls to God. But however sleep, Fel ham Resolves, Cent. 2. Resol. 67. be the Image and shadow of death (saith another) yet a man at rest in his Chamber, is like a sheep impenned in the fold; subject only to the unavoidable and more immediate hand of God; whereas in the day when he roves abroad, in open and wide pastures, he is then exposed to more unthought-of accidents, that contingently, and casually occur in the way; so that, albeit Prayer, morning, and evening, should be the godly man's Keys to unlock, Clavis diei, sera noctis. and open for him, the blessings to be enjoyed in the day time; and to lock and shut up the discomforts and dangers of the night season, so that the Sun shall not smite by day, Psal. 91. Mr. Tho. Paget his demonst. ●f family duties. Propos. 22. nor the Moon by n●ght (as speaks a third) neither of which may be omitted; yet it is held to be more needful in the morning (for the Reasons before rendered,) then when our bodies do take their repose. As for secret Prayer, performed by one alone in the Closet, or any other secret place, (no matter where, so we be free from distractions, in which respect) the night is very seasonable: then the soul may draw near to God in a more familiar manner, (for that darkness shutting the outward senses, and no noise annoying them, the inward, are more free and fitted for meditation,): Hereto tends that of chrysostom, Always (saith he) endeavour to pray both in the day time, ●mys. in Gen. Hom. 30. an in the night; and rather in the Night, for that no body then is troublesome unto us. Then have we a great tranquillity of our thoughts, when our businesses are not troublesome; when there is none that can hinder us, from having free access to God; when our mind knitting itself together is able diligently to make reference of all to the Physician of our souls. In this respect, David wills us to commune with our hearts upon our beds, Psal. 4.4. and be still, Psal. 4.4. No way countenancing thereby that lazy practice of many, who defer this Night Prayer, till they are a-bed, and then fall asleep before they have half done, and say they know not what; for we must mind well what we do, and with a modest quietness of mind, call our ways to an accounted; And entertain our waking, (if at Midnight) with Godly thoughts and meditations. Besides this solemn Prayer, (both public and private) there is sudden and occasional Prayer; when upon some sudden and unexpected accidents, Neh. 2.4. Ruth. 2.4.20. Judg. 6.12. the heart is instantly lifted up to God, as Nehem. 2.4. Ruth. 2.4.20. Judg. 6.12. such Prayers are called Ejaculations of the heart, and argue an holy familiarity with God, & manifest an heavenly mind. These come not under Rule; bind not men to any bodily observance; take not up any room in the soul, are to be used, as salt, with every bit of meat we eat; They hinder us not from following any work of our calling; and are (saith one) as little Pinnces, Fuller. med. which may freely and safely come to the shore, when greater Ships cannot come near for the sands: when we are Time-bound, Placebound, or Person bound▪ so that we cannot compose ourselves to make a large solemn Prayer; this is the right instant, for these short ejaculations: yet these kind of Prayers must be so used, as that set and solemn Prayers, may not be neglected. Quest. 2 What shall we think of Popish Night-Vigils, seeing Midnight-Prayers are commendable, and (at some times) seasonable. Surely this; that they are superstitious, Resp. Vid. Rhem. Annot. in Acts 10. Sect. 6. Bellar. de bon. oper: lib. 1. c. 21. and not worthy of the time that is spent, in Confutation: Three Vigils they make▪ one at the beginning of the Night, another at Midnight, the last at the closing up of the Night, and appearing of the day. But they fail, for first they place Religion in observing of these hours, and seasons; a Religious observation of one hour more than another, is to be accounted no better than a beggarly ceremony, o● element, Gal. 4.9, 10. Gal. 4.9.15. Secondly, they tie themselves to a stinted number of Prayers; so many Ave-maries' and Pater Nosters, which they post over, without any understanding, (saying them in Latin, which many of them are unskilful in▪) and so without any devotion in their hearts: this is no better than mere babbling and lip-labour condemned by our Saviour, Math. 6, 7. and by the Apostle, Math. 6, 7. 1 Cor. 14. 1 Cor. 14. Thirdly, they tie themselves to the very hours, whence it comes to pass that they pray many times without Affection, (drousily and sluggishly,) when as we are to pray with an holy intention, which doth not always jump with their set hours; We deny not, but that it is fit for certain hours to be set apart both for Public and Private prayers; which accordingly would be observed and kept constantly, but to put Religion in the very hour, and to tie all men to the same hour, or to a stinted number of Prayers, so many and no more, this we condemn. Our Midnight Prayers are to be performed as occasion is offered, and no otherwise. And so we come to the other sense; As Midnight notes Calamity and Affliction, and thence, Observe. Doct. God is to be sought unto in all our distresses, seem they never so great and desperate. No distress whatever, should keep us from it. Thus Hannah in the bitterness of her soul, sought unto the Lord, 1 Sam. 1.10. 1 Sam. 1.10. so David being in the depths of trouble, came to God, Psal. 130.1. and cried to him, Psal. 130.1. when the sorrows of Hell compassed him about, and the snares of death prevented him, Psal. 18.5. when he was laid in the lowest pit in darkness, Psal. 18.5. in the deep, Psal. 88.6, 7. when his spirit was overwhelmed within him, Psal. 88.6, 7. Psal. 142.3.4. refuge failed him, and no man cared for his soul, Psal. 142.3, 4. yet in this great Affliction he came to God and sought to him by Prayer. I might instance in jehosophat, Hezekiah; and others (formerly mentioned,) and in doing so, they did no more than Christ enjoins, Luk. 21.25, 26. Luke 21.25, 26. when such times come, that men's hearts shall fail them, then Watch, and pray, that you may be accounted worthy to escape those things, verse 36. Reas. God is Alsufficient; Infinite in power, wisdom, goodness, &c: he is able to help us in our greatest troubles, seem they never so desperate, Psal. 68.20. Psal. 68.20. This Reason is given why our blessed Saviour in his Agony, when his soul was heavy unto death, did then, fly unto God, and cry unto him; he knew that he was able to deliver him from death, Heb. 5.7. Heb. 5.7. And as God is Alsufficient, and able: So he is as ready, and willing to be found at such times, Psal. 145.18. Psal. 46.1. as at any other, Psal. 145.18. yea sooner at such times then at any other, Psal. 46.1. Use. 1 To blame, then, are such as are kept from seeking unto God, by reason of the extremity of their Affliction. Hannah speaks in her song of such, as are silent in darkness, and brands them for wicked persons, 1 Sam. 2.9. 1 Sam. 2.9. Such a wicked Person, did Saul prove himself to be, who being in extremity, when his grief and vexation increased, would meddle no more with God, and seek to him no further, 1 Sam. 13.8. 1 Sam. 13.8. So, many when they perceive outward means to fail them, wax desperate, and in stead of praying fall to blaspheming, (with those Antichristians, Revel. 16.9.) As their Afflictions increased; Revel. 16.9.10, 11.21. so did their blasphemies, verse 10, 11.21.) And this comes to pass, either, because they cast their eyes, and rest altogether on secundary causes, not considering that God hath a principal hand in all their distresses, that they are in, (of what kind soever) that he who form the light, Created that darkness likewise, and that he who makes peace, Isay. 45.7. did also Create that evil which they lie under: Or, through a distrust of God's help; conceiving that either he is not able, to help in such a Midnight condition, (although he should open the Windows of Heaven, to send forth light unto us,) or else that he is not willing to help them; not believing the gracious promises which he hath made to us, in our greatest troubles, if we call upon him. Use. But let me proclaim with the Prophet Isay, Isay. 50.10, 11. cap. 50.10, 11. who is amongst you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay himself upon it. Art thou in a dark, and sad condition? art thou under the darkness of Affliction? the darkness of want, of poverty, of debt? dost thou sit in the darkness of temptation, desertion, & c? is thy Sun set? hath the shadows of the evening overspread thee? nay hath an horror of great darkness fallen upon thee, (as did on Abraham, Gen. 15.12.) so that thou seest no light, Gen. 15.12. none within thee, none without thee, none about thee; yet if thou be'st one that feareth God, that walketh in the way of his Commandments; be not out of hope; judge not thy case desperate, with those who sailed in the ship with Paul, (from whom all hope of being saved was taken away when they saw neither Sun, Acts 27.20. nor Star, for many days together) yet call upon thy God, (for all that) and stay thyself, upon the gracious promises that he hath made unto thee, as David resolved to do, what time I am afraid, (and you know the terrors of Midnight are fearful) I will trust in thee: and how he will do that, Psal. 91: he shows in the words following, In God I will praise his word in God I will put my trust, Psal. 56.3, 4. as if he had said, Psal. 56.3, 4. what darkness soever lies upon me, what fears soever I am under, what distress soever doth most disquiet me: I will fly to God, call upon his name, and trust upon the word of promise, for help and secure: No other way to find true comfort but this. Behold all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled (saith the Prophet Isay, in the place above mentioned) as if he had said, All ye that out of your own thoughts, and fancies, raise up to yourselves imaginary succours, and seek not to God; make use of your own devices, please yourselves in your own projects, and follow after that light, which you yourselves have kindled out of your own Tinderbox: This you shall have of mine hand, you shall lie down in sorrow, take this from me, (and it is all that you are like to get from me in this case) that light which you walk after, shall afford you but light enough, to the pit of darkness; It shall not light you long: before you go to bed, it shall out, and you will lie down, in a very sad and disconsolate condition, And so much of the Time, when this man came to his Friend to supply his want; It was at Midnight. Thus having heard, what this man did in his extremity, now let us hear what he said. Text. Friend, lend me three loves? And here we have considerable, first the suit or Request made, secondly the Arguments to enforce it. In the suit, we take notice, first of the manner, secondly of the matter of it. For the manner, he comes not rudely, and abruptly, but insinuates himself into him, prefacing his request with a respectful Compellation, [Friend]: thence we note that, Doct. Honest motions, may not want the help of artificial Insinuations. Let the motion be never so good, and honest in itself, yet it would have some Compliment allowed, to make it more passeable. Not a Book in the world, wherein you read of fairer expressions, and more ci●ill language used one to another then in the Scripture? where do we find more of that which we call Compliment, then in Abigall's access and address to David, in the behalf of her foolish Husband, when she interceded for him? Upon me my Lord, upon me let this iniquity be, 1 Sam. 25.24. and let thine handmaid I pray thee speak in thy audience, 1 Sam. 25.24. And what phrases of humility and diminution, and undervaluing himself, doth David use to Saul, to insinuate into his affections? After whom is the King of Israel come out 1 Sam. 24.14. 1 Sam. 26.19, 20. after whom dost thou pursue? after a dead dog or flea, 1 Sam. 24.14. so 1 Sam. 26.19, 20. The like doth Bathsheba to David, my Lord thou swarest by the Lord thy God unto thine handmaid, 1 King. 1.17. 1 King. 1.17. O man of God, (said the Captain unto Elijah) I pray thee let my life, and the life of these fifty thy Servants, be precious in thy sight, 2 King. 1.13. Acts 26.2.27. & verse 25. Colos. 3.12. Acts 1.16. & 2.14.22.29. 2 King. 1.13. So St. Paul to Agrippa, Acts 26.2.27. and to Festus, verse 25. Such discreet and loving insinuations doth St. Paul use frequently. Now therefore as the elect of God holy and beloved. So Peter, Men, brethren, &c: Acts 1.16. and 2.14.22.29. so Steven, Acts 7.2. I might abound with examples. Use. 1 There is a generation in the world, that esteem all fair expressions, but as flatteries, and think all smooth language to be, but the dress of flattery. Indeed: as that woman who is overcuriously dressed, is to be suspected, so is the speech, that is so: jezabel did not more inveigle her Lovers, by her wanton dress, than do some seducers, in these days, Rom. 16.18. their hearers and followers by their feigned speeches. The heart of many a speaker, is far from his tongue: but this concludes not, but that a fair heart, and a fair tongue, may very well consist together: That man aggravates his condemnation, that speaks fair, but means ill; but yet, he that means well, and expresseth himself in a good form, gives me Wine in a clean glass. Good forms, are letters commendatory, (as Queen Isabel was wont to say,) and add much to a man's repute: By this, Sueton: Titus Vespasian gained the name of the Darling of the World. They are unwise, that affect masterfullnesse in speech, though it be to their equals, or inferiors; much more they that use harsh and coorne language to their superiors, to whom they must be beholding. So far are some from an oily tongue, that they are swollen in the mouth with a venomed and poisoned one, (as was Shemei 2 Sam. 16.5.) Thou man of blood, thou man of belial. 2 Sam. 16.5. Our carriage and behaviour should be (saith one) like our Apparel; not too straight, but free for exercise: Yet (as the Tailor doth by garments, so should we do by compliments, cut them out with advantage rather than otherwise) better give too much, then come short of what is due. Fair words (we say) make fools glad; and so they do wise men also. Use. And if good forms, and fair expressions are to be used in our addresses one to another; Dic mihi si velis hominem rogare ●t sic incipias, Da mihi quod peto, nun arrogans videtur oratio? Gen. 18.27.30. 2 Sam. 7.22. 1 King. 8.23. 2 King. 19.6.15. Nehem. 1 5. Luke 11.2. how much more are we to use them in our accesses, and approaches to the God of Heaven? Oh let not my Lord be angry (saith Abraham) and I will speak but this once unto thee. And again, Behold now I have taken upon me to speak unto the Lord, who am but dust and ashes, etc. The Saints have ever made God glorious in his Titles, when they have been Suitors to him, 2 Sam. 7.22. 1 King. 8.23. 2 King. 19.6.15. Neh. 1.5. And our Saviour in that platform, given his Disciples in this Chapter doth preface it with Our Father: we may not rush rudely into his presence. And here take notice, that those Names and Titles which we give to God, those notions, and attributes wherewith we preface our Prayers, would be such, as may strengthen our Faith in our special suits. This man, in this Term of Friend, encourageth himself to speed in the suit he makes. Psal. 65.3. 1 Pet. 5.10. Dan. 9.4, 5. If many and general requests, be to be put up, than such Names and Titles would be used, as may encourage us, that all shall be heard as Dan. 9.4, 5. But if some particular petition be to be pressed, than God would be represented unto the mind, under such a name or notion, as may help the heart, and strengthen our Faith in that particular; So Abraham's Servant being to pray for good success in his Master's business, looketh upon God under that notion, as the God of his Master Abraham, Gen. 24.12. and 32.9. Psal. 94.1. Gen. 24.12. so jacob fearing his Brother Esau's wrath, Gen. 32.9. So David praying against the enemies of God and his Church, Psal. 94.1. So when Peter entreated God to make choice of an Apostle in the place of judas, Acts 1.24. Acts 1.24. So the Church seeking courage, and that wonders might be wrought set God before them as a God of power, Acts. 4.29. Acts. 7.2. 1 Thes. 5.23. Rom. 15.5.13. 1 Tim. 1.17. Acts 4.24. So S●. Paul still, sets God before him, as having that in him, for which he prayeth, 1 Thes. 5.23. Rom. 15.5.13. and 16.20. 1 Tim 1 17. And seeking the consummation, or perfecting of the believing Hebrews, he considers God under an answerable notion, Heb. 13.20. Heb. 13.20. Learn this to help thy Faith, be acquainted well with the Name and Attributes of God, and accordingly make use of that, to preface thy Prayers, which may best serve to strengthen thy Faith, and inflame thy Affections. And so much of the manner, now to the matter of the request. Text. [Lend me three Loves.] Here we have, first the Thing desired [Lend me] secondly the motive to enforce it, which is taken from the Facility thereof. It was but three Loaves that he desired to borrow, he would not be overburthensome unto his Friend, he desires that which was in the power of his Friend to grant, and that without any prejudice unto him. We begin with the thing desired. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, da mihi mutuò; Lend me.] It will not be amiss to acquaint you with the nature of the thing, and show you what Lending is; and what kind of Lending it was which this man desired, (that we may make the better way to the Doctrine.) For albeit, Borrowing, and Lending was (as we think, never more used then in these days, yet upon a strict enquiry, we shall find that it was never more rare: for amongst many Lender's, there is scarce a Lender to be found, that doth perform aright this Christian duty to his Friend. Know then; that Lending is a Contract which transfers the right & dominion of a thing to another, for no Consideration of price or Recompense, What Lending is. but only upon Covenant that the same kind of thing be rendered, and repaid again, (saith Hemingius.) Or more briefly, thus. Heming: Comment in Jac. de mutuatione. Lending is a kind of contrast, whereby things are alienated for a time without price. A Contract, is the consent betwixt parties, concerning the alienation or permutation of things upon condition, which condition is either presently performed, or else for the future assured by obligations, either Verbal, by word of mouth, or Writing. So (Philem. 18.19.) St. Paul engaged himself by word, Philem. 18.19. and writing to Philemon, for Onesimus his debt; or Real, as by Pawns, and Mortgages (which under the Law was allowed, Exod. 22.6. Deut. 24. Pro. 20.16. Exod. 22.26. Deut 24. Pro. 20.16.) Or by Sureties and Hostages; so Gen. 42.36, Gen. 42.36, 37. and 43.8, 9, 10. & 44.32. 37. Reuben offered his two Sons in Hostage, and delivers them unto his Father as pledges, for the forthcoming of Benjamin: the like did judah, Gen. 43.8, 9.10. and 44.32. This Contract we (now) speak of, concerns Alienation of Goods, and Such Contracts, are either for the perpetual alienation of them or but for a time only, The perpetual alienation, is both of the Use and Property of what is alienated, and that for ever. And it is either Free and Liberal, or for Recompense. If it be free, and liberal. It is Donation or giving; if it be for Recompense, than it is Commutation, as ware for ware, (which is called Bartery) or money for money (which is called Exchange,) or beware for money, (which is called selling) or money for ware, (which is buying.) The Alienation, which is but for a Time, is either of the Use only▪ or of the Property also. That which is of the Use only, for a Time; if it be liberal and free, is called Commodation, or lending to Use; (the property being still retained.) But if it be for Recompense, than it is called Location or letting to Hire. That which is not only of Use, but of Property also; if it be liberal and Free, is called Mutuation or lending to spend, if it be Illiberal, and for gain it is called Usury. Now the difference is to be taken notice of betwixt these two kinds of Lend; Mutuatio Accommodatio. Mutuating, and Accommodating. When any doth mutuum dare, mutuate, he looks but for his own again, in eadem specie, in the same kind. As when one lends Bread, Corn, Money, to a Friend; he lends it not with condition to have the very self same Loaves again, or grains of Corn, or pieces of Silver again that were lent; but with condition that it should be repaid in the like kind, Bread for Bread: Corn for Corn (of the same kind and goodness): Money for Money so much, for so much; For here the Property and Dominion of the thing, lent, is transferred from the Lender to the Borrower; otherwise a man could not use them, in regard that the Use, and the Property, cannot besevered. And therefore this kind of Lending is called mutuum, Heming. in Jac. 5. (in which too words meum and tuum are contracted into one.) As if the Lender should say, this that is mine, I now make it thine, for a time; thine to do with what thou wilt: thine in Use and Property, both to lend, and spend, to give, &c: so thine, (that during the time of the loan of it) I will not call thee to an account for it, because it is thine. And this kind of lending is only of such things as are spent in the Use, and pass from man to man by number, weight, or measure. Now when a man Accommodates, he looks to receive that which he lends, in Individuo; for as much as the Use is only transferred, but not the Property, unto the Borrower, so that he cannot every way use it as his own, he cannot sell it, exchange it, or bestow it on whom he please. Should a man lend his Friend, his Horse; he may not, by virtue of that Lending, sell him to another, nor exchange him with another; for as much as the Lender did not make his Friend the owner of the beast, by transferring the Property or dominion unto him, he only yields the Use of it for a time, and when the time is expired, he expects the same Beast again, (and no other) in the room of him. Now the Lending which our Text speaks of, is of the former kind called Mutuation, being of such things, whose use consists in the consummation of their substance, and whereof both Use and Property are passed over for a Time only, and not Perpetually; which Time being expired, the borrower is to restore the Principal, not the self same particular, or individual loaf, or loaves, of bread; but so much in the same kind, or the same in value. Duo sunt contractus qui de natura sui gratuiti sunt, Muum et Commodatum. Grat. decret, part. 2. Caus. 14. Quest. 3. Whether we Accommodate in passing over the Use only, but not the Property; or Mutuate in passing over both Use and Property; Lending must be free, and without price: for it is gratwitus contractus, and if any thing be taken for lending, the nature of lending is corrupted (saith Chemuitius.) By this description of Lending it appears, how it differs from all other Contracts: as first from Let, for in that we pass over the Use of a thing for a certain price, retaining still the Property, but in this we many times pass over both Use and Property: but whether one, or both, it is always without price. It differs from selling: For that is a contract by which a thing is transferred, from one to another for a certain price, and that for ever: both agree in the transferring and alienating the Property, with the Use; but herein they differ, the one is Liberal, the other not; the one is Temporal, the other for ever. It differs from Exchange; which is the yielding of one thing for another; As a Horse for a Cow, or this Horse, for that Barley, gold for Silver, &c: But when I lend, I look that the like should be restored, in the same kind, and that at the time appointed. It differs from Giving: in both there is a free passing over both Use, and Property; But he that gives me this, or that, gives it me with this intent, that it should become mine, and never be returned to him again; but so doth not the Lender, in that which he passeth over unto me. These things I thought good to premise, that we may make better way to what I intent to propound unto you from hence, and make use of. The point shall be, Doct. He that Lends me, befriends me. This man doth intimate as much, in coming to his Friend to borrow, and prefacing his Request with such a Compellation as Friend: as if he should say, Wert thou not my Friend, I could not be so bold, but being my Friend, do so much for me for Friendship sake: as to Lend me three Loaves, etc. When God brought Israel out of Egypt, he wills Moses that the people should borrow every one of his neighbour, Jewels of Silver, and Jewels of Gold; a likely thing, (might the people say,) that the Egyptians will lend to us their Jewels whom they so much hate, Well (says God,) I will give this people favour in their sight, so that they shall lend unto them what they desire. And he did as he said; for the Lord gave the people favour in the sight of the Egyptians, Exod. 3.21. & 11.2, 3. & 12.35, 36. so that they lent unto them, such things as they required, (saith the Text,) Exod. 12.36. They were no Friends to the Israelites, yet that God who fashioneth men's Spirits, wrought their hearts to favour them, and perform this Friendly office to them, When a man's ways please God, Pro. 16.7. he will make his exemies become his Friends. You see then, that it is esteemed for a friendly favour, albeit little or no thanks was to be given to them for it. Thus was that poor Widow befriended, who was Wife to one of the Sons of the Prophets: she (bemoaning her condition to Elisha, that her Husband was dead, and died in debt, and that her two Sons were ready to be seized on by his Creditors, and taken for slaves,) was enjoined by the Prophet, to Borrow yet more, Go borrow thee Vessels abroad (saith he) of all thy Neighbours, 2 King. 4.3. 2 King. 4.7. Though they were but empty tubs that she was to borrow, yet it was a Friendly and Neighbourly part in them, that lent them to her, considering her poverty; for they might have been jealous of her, that she might borrow, to make them away, and by that means supply her present necessity, (for they could not be ignorant of her wants, and how that she had nothing to fill them with) yet like good Friends and Neighbours they lend, according to her desire. A good man (saith David) showeth favour, and dareth, Psal. 112.5. Psal. 112.5. or doth graciously in lending (as some read.) A favour it is, and for a great favour it must be held, to be thus befriended. Such a good man was Nehemiah; I, my brethren, Neh. 5.10. and Servants (faith he) might exact of them money and Corn (that is, if we should follow your example): but yet they did not, for they lent, and lent freely to those that were in need, and took no use of them, and that was Friendlily done of him. Amb. lib. de Tob. c. 2. And then Ambrose speaking of Tobias (saith,) that he performed the duty of a just and righteous man, in lending freely, according to that of David. An● Justin Martyr justifying the godly conversation of Christians, saith that they did so far perform the friendly offices of humanity, Just. Mart. orat. Authen. pro Christianis. saith that they did so far perform the friendly offices of humanity, as that they loved not only their Friends, but their enemies likewise; and did lend to them, of whom they hoped not to receive any thing again. A Friendly part indeed it was so do do, and agreed well with our Saviour's precept, Math. 5.42. Math. 5.42. Use. 1 But how few are there amongst those many, that pretend friendship to their Neighbours, that are found friendly in this kind? No tune pleaseth some, but that of the Nurse to her suckling, buy, buy, buy; they hold it, both sin and shame in those that would borrow of them, and no less in themselves, if they should lend: They have an answer ready for him that craveth this kindness of them; Truly, I cannot lend, I have promised my Friends that I will not do it: I have sworn to the contrary, and I dare not break my oath: one shift or other they will have, to put the Borrower off: As Theocritus had, in answering those two men, who came to borrow his Bathing-comb (the one being a stranger, the other of his acquaintance) you (said he) I know not, and you I know too well; I will lend to neither: so unsociable and uncharitable, are men grown in this iron or steely age of ours. Others there are, that will lend unto their Friend, and pretend much love this way, but in their love there is a great lack; for that they mar all, by some usurious contract. Doth a poor Neighbour want Corn, or money, or such like, they will supply their wants, provided that he will give him a day or two's work in Harvest, or let him have his Horse to Cart, or blow, or pay him so much, over and above what was lent: but such a kind of lending is as much as nothing, and quite corrupts the nature of it (as before was showed.) It is accounted for an Act of Charity and Mercy to lend unto our Friend or Neighbour in his necessity, Deut. 15.4. and want, Deut. 15.4. Now, no act of Charity should be bought, and sold; to ●ell Justice is unjust, we justly cry out against it; and to sell Charity, cannot be good. Dr. Down, on Psal. 15. pag. 250. Fenton on Usury, lib. 2. c. 16. The one is Bribery, and the other Usury: Charity by such a mercenary lending is depraved, and perverted, turning an act of Liberality, into an act of Self-love, Covetousness, and Cruelty, as Divines observe. It is an act of Self-love to lend in this manner unto a Friend; Boltons' discourse of Usury. p. 37. For whereas, Lending was ordained for the good of the Borrower, and not of the Lender; This good of the Borrower, is not sought at all, or at most but in a secondary respect, as it serveth or furthereth the Lender's gain; Now Charity seeks not her own good; but the good of others, 1 Cor. 13.5. 1 Cor. 13.5. It is an Act of Covetousness; for what is Covetousness but an unlawful desire of having more? Now he who lends for the Lords sake, his needy Neighbour, looking for nothing again, is said to lend in Christian Charity. And he who lends looking for his own again, lends in civil Love and humanity. So he who lends, looking for more than his own again, Luke 6.35. lends in Covetousness. It is an Act of Cruelty and inhumanity. A good man (saith David) is merciful and dareth, Psal. 37.26. implying that he who dareth not freely, Psal. 37.26. wanteth those bowels of mercy which good men have; Insomuch that Luther sticketh not to term an Usurer, a bloodsucker of the people; Luth. in Decal. and Cato being asked What is was to be an Usurer, demanded again What it was to be a Murderer; implying, as was the one, Cicero de Offic. in fin. so the other. Nor is Charity only perverted, and depraved, by such a kind of Lending, but everted, and extinguished thereby. In our forefather's days, when Usury was held a deadly sin, Moss on Usury. A poor couple, or young trader, might easily have borrowed of a rich Friend or Neighbour 40. or 50. s. yea 5. l. (or more) according to his need to be paid again at convenient leisure: but in these days (wherein Charity is rather dead, then waxed cold) (a price being set upon lending,) free lending is scarce known; insomuch that it is a hard matter for a poor Neighbour to borrow 10. shillings for a few days without some recompense. Obj. But it should seem by this, that it is unlawful for a man to lend his Horse for hire, or Cows for profit, etc. In things lent out, wherein the Use is only passed over for a time, but the Property retained, R●●●. there recompense may be received; for as much as such things are wearable, and return not in the same perfection every way as they were lent, in consideration whereof (as likewise in regard of the hazard that the owner standeth unto) the lender may take reward: But where both the Use and Property of what is lent, is passed over to the Borrower (as must be in those particulars mentioned, Deut. 23.19. Levit. 25.37. Deut. 23.19. Levit. 25.37. (for otherwise they could not be used) (as before hath been showed.) And where the Lender stands not to the hazard, but the Borrower, there it is judged unlawful. Sure it is, that recompense received both in the one kind and the other, doth pass it into another kind of contract, namely into Hire. Quest. But may a man in no case receive some Recompense for Corn, or Money, that he lends unto his Friend or Neighbour? Resp. In some case he may: as first, where loss is sustained by the lender, through the borrowers default. Say a man should lend his Neighbour Corn, or Money, freely for a certain time, and, that time expired, the Corn or Money lent, is detained against the Lender's mind; now the Markets rise or fall, and for want of Money, the Lender is hindered from laying in his provision at the best hand; In such a case it is lawful to receive recompense for the damage suffered: But this is not to receive recompense for what is lent, but for the damage sustained, through the detaining of what was lent, longer than the time that was contracted for. And as it is lawful to take for what was lent in a Recompensing way, so secondly it is lawful in a Retributory way, to take some profit. The Borrower finds himself much benefired by the Lender's courtesy, and of his own accord, (in testimony of his Thankfulness,) freely gives to the Lender, who (when he lent) neither intended, nor expected it, (much less covenanted, or contracted with him for it): such profit, and increase may lawfully be taken as well as given, as an acknowledgement for the courtesy received. And such receiving of gain▪ or profit for what was lent, is by all Divines, both Papists and Protestants, allowed. Use. 2 Be we exhorted, to show ourselves Friendly and Neighbourly one to another, in lending freely, as occasion shall be offered: Say not in thine heart, if the case be thus that if I lend, I must freely lend, my Money, Corn, bread, &c: and have no recompense, I will not lend at all: but consider seriously, First, it is God's command, that we should lend our Neighbour. In his Law he hath enjoined it, Deut. 15.7.8. Deut. 15.7, 8. God having before provided that in the seventh year, no debt should be demanded, he foreseeing that when the seventh year should draw near, the covetous would refuse to lend to them that were in need; straight chargeth his people not to forbear to lend in that year, more than in any other. Beware (saith he) that there be not a wicked thought in thine heart, etc. verse 9, 10. verse 9, 10. where he useth two effectual Reasons, to persuade to the effectual performance of the duty; first, if they should forbear to lend, it should be a Sin unto them, verse 9 (For no man is an absolute Lord of that he hath, but God's Steward, Luke 16.1. & 19.13. who hath committed that we have into our hands to be employed to his glory, and our own & Neighbours good, and to such uses as he hath appointed.) Secondly, if they did thus cheerfully and freely lend, as he required, then, because of this thing, God would bless them in all their works, verse 10. This is a duty likewise, charged upon us by our blessed Saviour in his Gospel, Math. 5.42. Luke 6.35. Math. 5.42. Luke 6.35. It was a Pharisaical conceit, that their kindred, Friends, and such as had well deserved, should only be lent unto; but our Saviour shows, that, that friendly office is owing to every one that needs, be he Friend or Foe, if he be willing and desirous (his necessity being such as compels him to borrow,) and thy estate such as inables thee to lend, ne averseris, turn thou not away, plead not excuse, make no delay, be so far from denying this friendly favour, as that thou suffer not thy countenance, or gesture to be strange, towards him. Thus we have both Law and Gospel for the duty; in observing whereof both our Obedience, and Faith will be discovered: we cannot say we love God, and trust in God, if we yield not obedience to him herein. Secondly, take notice, that to deny to lend, is to offend against humane society, which cannot subsist without it. Usurers (and the Patrons of it) say so of Usury. It is so necessary, that Commonwealths cannot stand without the practice of it: Without lending (indeed) they cannot, but without Usury, they both might, and aught. Wherefore hath God made men sociable Creatures but to be helpful one unto another upon such occasions? Thirdly, know that it is a greater sin, not to lend unto thy Friend, and Neighbour, then to be an Usurer unto him: As it is a greater offence; to deny food to him that is almost famished, then to sell it unto him at an unreasonable rate. Therefore many States, tolerate Usury, for the good, both of the Borrower and Lender: Of the Borrower, because his necessity is oftentimes such, that it is far better to borrow upon Usury, than not to borrow at all: Of the Lender because to lend upon moderate Usery, to them that must needs borrow, is a less sin, than not to lend at all. And yet how many are there, who will cry out upon the Usurer, when they themselves are worse, in not being upon necessary occasion a Lender unto their Neighbour? Look then upon this duty, not as arbitrary, and left to your own choice, whether you will lend or not: for if our brethren's necessities require it, we stand bound unto it; and rest assured that God will require it of us, if we do it not. Obj. But say, A Friend should come to borrow of me, when I know he borrows only to feed his covetous humour, or to maintain his Lust, and Riot, and I bound to lend in such a case? Resp. Such as cannot borrow without sin, may not be lent unto, lest we be partakers with them in their sins: Some covetous dealers, there are in the world, who by engrossing, or forestall of commodities, seek great matters unto themselves, (albeit it tends to the prejudice of the Commonwealth,) they borrow of purpose that they may buy Corn to hoard up, and so to enhance the price. And there are others, who hypocritically and dissemblingly would be Borrowers, that they might be esteemed poor; and in debt, thereby to avoid public or private taxes, and contributions: To such as these, we are not to lend, lest we make ourselves accessary to their covetous practices. Nor are such, as borrow for the maintenance of their Pride, and excess of Riot to consume upon their lusts, pleasures and vanities, fit Objects of this kind of Charity; To lend to these, is but to feed their sensual humour. If we know that any Friend would borrow of us, for these, and such like sinful purposes, we may not lend them, for not only the followers but the furtherers of sin are guilty, Rom. 1.31. Rom. 1.31. Obj. But some would borrow of me, that in all likelihood, are not likely to repay again. Resp. In humane society, there are three sorts of men, that are Borrowers. Some are extreme poor, and unable to provide for themselves necessaries, by reason of blindness, lameness, or other defects of nature, yet their modesty (many times) keeps them from begging; they will be borrowing, albeit they know not which way to pay again. To these we may not lend, but Give: Alms, are their due. Deut. 15.11. Levit. 25.22. Math. 5.42. Deut. 15.11. Levit. 25.22. Math. 5.52. Pro. 19.17. And in giving to these, we lend to the Lord, Pro. 19.17. he will restore, and repay it again, for they cannot. Some are Rich (at least comparatively) who yet at some times, and for good and necessary considerations, may stand in need, and have no way to supply their wants, but by borrowing of a Friend (unless they should much diminish their Inheritance, or impair their stock, and trade to their great prejudice); To these neither gift, nor Loane is due, (otherwise then of courtesy,) we may lend them (and it is a neighbourly and friendlily part to lend them, if we can well spare to supply their present needs,) but no man is strictly tied in Conscience to lend them, inasmuch as they have wherewith to supply their wants, and make money of, albeit (it may be) they should sell underfoot, or leave their grounds understocked, if they should so do. And if I lend to any such, I may expect the like courtesy from them; should I at another time have the like occasion: And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of Luke 6.34. Luke 6.34. which sinners (that is very Heathens) expected and rested satisfied withal. And some there are, of a middle rank (neither very poor, nor very Rich,) They have a Trade, a Calling, wherein they are able, comfortably to provide for themselves, and theirs, and whereby they may be enabled (through God's blessing) to give every one their own, and repay what was lent them, & yet their estates may be such, as may minister occasion to them frequently to borrow; Trading may be dead, Charge great, much hindrance they may have by sickness, or other casualties, or being young beginners, they may want necessaries, (as Money, or stock to set up withal.) These are they, that we are bound by the bond of Christianity to lend unto, and that freely, in their necessity, and if (in case,) we have just cause to doubt, or mistrust their credits; A pledge may be taken of them, provided first that it be not their Bed from under them, or such necessary things as they cannot well spare without hazard of their health, and livelihood, Deut. 24.10, 11, 12.17. Exod. 22.26, 27. Deut. 24.10, 11, 12.17. Exod. 22.26, 27. for in so doing, we rather impoverish them, than pleasure them, nor do they save so much in borrowing, as they may, another way lose, for want of those necessaries, whereby they should get their living. Secondly, that the pledge or pawn be not used by thee, (for that would be Usury in thee:) The pledge, be it linen, , or such like may be the worse for the wearing, so is not thy Money in the borrowers hand. This is condemned, Amos 2.8. Amos. 2.8. Thirdly, if we see that what was borrowed, cannot be repaid without hazard of the borrowers undoing, thou mayst not take any advantage against thy poor brother, Math. 18.18. but show compassion to him, in giving him a longer time, or wholly forgiving him the debt, restoring his pledge again, so shall that poor man, to whom thou hast showed mercy, bless thee, and it shall be righteousness unto thee before the Lord thy God, Deut. 24.13. God will reckon it for a good work, Deut. 24.13. and graciously reward it. Obj. But it may be my Friend would borrow that of me, which I cannot well spare; It would tend to my loss, and damage if I should send. Though, Resp. Psal. 112.5. a good man showeth favour, and dareth; yet withal, he will guide his Affairs with discretion, Psal. 112.5. As our Neighbour's necessities, so our own abilities is to be respected; God requires no more of thee, than he enables thee to do. Nor have we any command to lend, what cannot be well spared. But here the Rule is good, our supper fluities must give way to our Neighbour's Conveniences, and our Conveniences to their Necessities, yea our Necessities, 2 Cor. 8.12. (though they be great) to their Extremities, for the supplying of them. If we in lending, shall more damnify ourselves, then profit our Friend, or Neighbour; (in such a Case) we may not lend. The wise Virgins did well, and wisely, in keeping of their oil, when they had not to spare, Math. 25.9. But take heed that this be not made a pretence only, Math. 25.9. (as it is made by many,) who cannot lend a shilling to their poor brother, when they can spend pounds in sinful and lewd company, Obj. But the way to keep a Friend, is not to lend, for if a man demand his own, he shall be hardly thought of; and it may be, lose, both Friend and Mony. Resp. Such indeed there are (and too many of such) in the world, whose greatest care is, of whom to borrow, but take no care at all to repay again; but they are branded in the Scriptures for wicked persons that do so, Psal. 37.21. Psal. 37.21. nor may others far the worse for their fault. The Godly make Conscience of paying what they own, as did the Son of the Prophets, (mentioned, 2 King. 6.5.) and that poor Widow, 2 King. 6.5. 2 King. 4.1, 2. (which before we made mention of,) of whom we read, 2 King. 4.1, 2. etc. Nor may a necessary duty, be omitted for some men's failings: It should only teach us to be the more careful, in the discharge of it. Wherefore, silence Reason, and exalt Faith; Remember it is a work of mercy to lend unto the needy, Math. 5.7. and such as show mercy, shall find mercy at the hands of God, when they stand in most need of it. And in the performance of this Duty, see that it be in Christian Compassion, and Charity: lend not grudgingly, and repiningly, with an evil eye, pinching hand or heart. And so likewise have respect to Justice and Equity in your lending, so as that it be not to the prejudice, but profit of your Neighbour, and in so doing, the greatest comfort and profit will redound to thyself in the end. Use. And if it be so, that he is a Friend that doth lend▪ then let such as borrow, take it for a kindness that they are lent unto. Trouble not thy Friend with a business of this nature, unless there be great need, (For the Borrower, P●o. 22.7. is a servant to the Len der) (saith Solomon): and why should any man needlessly, lose his liberty, and make himself a slave; As the Apostle saith in another case, so in this, if thou canst be free, use it rather: 1 Cor. 7.21. If thou canst use any other lawful shift, borrow not: He that goes a borrowing (we say) goes a sorrowing: and this many have found true, (by woeful experience,) who have met with bitter reproaches, mocks, taunts, checks, reproofs, even in the house of their reputed Friends, they have been thus smitten, when they have come upon this errand; wherefore be wary, borrow not over-greedily: Plato's law was, that no man should fetch water from his Neighbours Well, until he had first digged in his own ground, to the Potter's earth: But if thy necessity be urgent, the occasion necessary, the request reasonable, and that thou canst not otherwise make some honest supply of thy present want, then see that thou discharge the duty of a good Borrower. First, borrow with a resolution to restore what is lent thee, and that at the time appointed. There are in these days (more than a few,) who by fair words and colourable pretences, and under the Cloak of Religion, creep into their Neighbour's bosoms, borrow money, take up wares of credit, (as far as they can be trusted,) never purposing to pay, but resolving before hand, that so soon as they have gotten their Neighbour's goods into their own possession, voluntarily to break and turn Bankrupts, and then an agreement must be sought with Creditors, and composition made for a third, fifth, or tenth part of what was borrowed: by which wicked course, many a conscionable, and well-minded Lender hath been brought to much want; when these unjust, and baseminded Borrowers have lived like Gentlemen upon their stolen goods, and the sweat of other men's labours. This is a pernitious-kind of theft, and in former ages scarce heard off: they steal more in a day or two, and with more security, than a Highway Robber doth all his life-time. But though the Law of man arraigns' these not, yet the Judgement seat of of God, 1 Thes. 4.6. will not acquit them. Secondly, repay truly and at the time appointed, abuse not thy Friend in denying the debt, and putting him to prove it, (which is the practice of too many) nor keep it from him, with a strong hand, longer than the time contracted for (which is the practice of more.) This is the cause of so many troublesome, and chargeable suits at Law, to the undoing (in a manner) of many an honest Neighbour, who, if he will have his own, must come that way by it, or else lose it, which (if the debt be not very great) some peaceable minded man, had rather do then sue, and so he is defrauded of his due. And this is one cause why Friends are so backward in lending, and that such as have been pitiful, and compassionate this way formerly, have their hearts closed, and shut up against this duty. Hast thou borrowed of thy Neighbour ought, then know thou art a debtor, and debts must be paid. The Law of God, 2 King. 4.7. Joseph. Antiq. lib. 3. cap. 2. Oecolamp. in Proph. Abdiam. Hier. Lyra in loc. and Conscience requires it, go pay to them, thou art indebted unto, (said Elisha to the Prophet's Widow) (whose Husband some think was good Obadiah, Ahabs' Steward, who hide and maintained a hundred Prophets, in the time of Jezebells' persecution, and by that means came greatly indebted, for the payment of which debts God wrought a miracle by Elisha,) 2 King. 4.7. her first care must be to pay what she owed, and then she and her Children were to live upon what remained: whilst she had nothing, it was no sin to owe, but when she had wherewith, she could not have been guiltless, if she had not paid, before she stored up for herself, and hers. Nor might she put it off from day to day, but do it presently: the debt was due, and no delay might be made of payment, To detain what is due, is all one, Aquin. 2.2 ae. q. 66. Art. 3. as if you rob your Neighbour (saith the Schoolman.) Thirdly; if what was borrowed of they Neighbour be lent, only to use (and is to be returned in the same individual thing,) abuse it not: Use it, to that end, for which it was lent, and no further, than the Lender doth like of; and then restore (at the time appointed,) what was borrowed, safe, and entire, or otherwise, make it good. And herein many Borrowers come short, who care not to what Use they put their Neighbour's goods, (not using them as they would their own; but, to save their own, abuse theirs) forgetting our Saviour's Rule, Luke 6.13. As you would that men should do to you, so do you to them: They would not like it, should they be so dealt withal. last; Restore what thou hast borrowed, with thanks: as thou didst profess it to be a kindness, when it was lent; so make a return with the like acknowledgement. There are those who borrow with Thanks, but restore with Enmity; Let the Lender send for his own again, or require it of them, they repay with cross and cursed language, and that is all they have for their friendly kindness. And some there are so proud, and unthankful, that they esteem all that is done this way for them, but as matter of duty; you have done no more (say they) but what God commands you, and less than you ought to do: But God commands us not, to lend to such unthankful persons; They are not yet poor enough, to be befriended this way: Nor is it God's mind, that such as lend unto us, should be so ungratefully required. Nabals' churlish requital of David, and God's punishment on him for it, makes it evident, 1 Sam. 25.28. 1 Sam. 25.28. And thus you see your Duties, that are Borrowers: Borrow not more than is necessary: Repay truly: Use the borrowed thing honestly: and return it thankfully to the owner. Obj. But what if we be not able to repay? Say we have it not, what must be done in such a case? As Solomon speaks in case of suretyship, Resp. Prov. 6.3. Dr. Jerm. in oc●? so do I in this. Go and humble thyself unto thy Creditor, and make sure thy Friend. The Riches of humility (saith one) are able to pay a debt, when there is nothing remaining to pay it. In all humble manner, go unto thy Friend, request him to be favourable to thee; if thou canst not repay the whole, repay in part, show thy readiness out of that thou hast, to make satisfaction to the full, and (according to the French Proverb) if thou bring no Money in thy purse, yet bring Honey in thy mouth. And withal make sure thy Friend (saith Solomon) that is (say some) strengthen thyself with Friends, who may intercede for thee, and add their help to thine own humility: This do, and however (perhaps) men will not be satisfied with it, yet in having a good Conscience, and doing what thou dost sincerely, God will be therewith well pleased, and accept of votall restitution for total, what is affected as if it were effected, the will for the deed. And this may comfort us, in as much as he is the Principal Creditor: Spirit: sense. In a spiritual sense we are given to understand thus much from the Text, that, Temporal blessings are but borrowed things for a Time. Doct. Mystic. God is this Friend, (as you have heard,) to him we resort in all our wants, and what we have from him, is but lent us; they are not our free purchase, but had from God by way of Loane. [Friend lend me.] Sold they are not: A sale, is the perpetual Alienation of the property for a price (as before hath been showed.) Now where do you find that God hath renounced his dominion and Lordship over these outward blessings that we enjoy? He challengeth still his right in all, Every beast of the Field is mine, and the Cattle upon a thousand hills, Psal, 50.10, 11. so Hos. 2.9. my Corn, Psal. 50, 10, 11. Hos. 2.9. 1 Sam. 25.11. my Wine, my Flax, &c: Those things that we call our own, (as Nabal did) my Bread, my Flesh, etc. God hath an interest in: and that very Money, we buy these things withal from the hands of man, is God's coin too: we may read Him on the one side of it, as well as King, or State, on the other, joel. 2.5. Joel 3, 5. Hag. 2.8. Hag. 2.8. Exchanged they are not: for in Exchange, one certain thing is given and taken for another, as 1 King. 21.2. 1 King. 21.2. But we have nothing to give to God by way of Exchange, for these things: we came naked into this world, and shall carry nothing out of the world with us, Job. 1.12. 1. Tim. 6, 7. Job. 1.21. 1 Tim. 6, 7. Let out unto us, they are not, neither by Lease, nor for yearly Rent: God takes no hire of us for them, nor may we use them as we please, nor can we be assured of the enjoyment of them for a day, Luke 12.19, 20. Luk. 12.19, 20. Given they are not, (properly and in the strictest acceptation) (albeit the Scripture frequently speaks of them as things given us): for a gift, is a passing over of the Use, and Property of a thing for ever; but these temporal blessings are not ours for ever, Psal. 49.11, 12. Lent us then, and only Lent they must be, Psal. 49.11, 12 and that freely (for all we have is of grace, and favour, Deut. 9.4, 5, 6. Deut. 9.4, 5, 6. ) and but for a time, reserving power to Himself, to take away again at pleasure, job. 1.22. Thus David, Job. 1.22. in that thanksgiving of his acknowledgeth them to be: what am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own, have we given thee, 1 Chron. 29.14. 1 Chron. 29.14 Luke 19 And our blessied Saviour in that Parable of the Pounds committed in trust, by a certain Nobleman (that went into a far Country) unto his Servants confirms this. So that of all outward blessings that we enjoy in this life we may say, as he of the Axe-head (when it fell into the water, 2 King. 6.5. ) 2 King. 6.5. Alas Master, they are but borrowed; and christian all our worldly comforts, as Hannah did her Son, calling them Samuel, Lent of God, 1 Sam. 1.20. 1 Sam. 1.20. Use. 1 You see by this, that they are wonderfully mistaken, who boast of what they have, that it is their own, and that they are not beholding to any for what they have, when indeed, nothing that they have is properly their own, all that this world can afford, is but lent, and borrowed. Art thou Rich: that estate is lent thee; Art thou fair: it is but with borrowed beauty; Art thou in a high place and office, thou art but betrusted with it. Hast thou wit, strength, health, learning; why, all is owing for, and must be repaid back: We wear not out own hair, nor our own clothes; we eat not our own bread, spend not out own Money, all is but lent for a time to use, and for all which in a short time we must be accountable. It were well, if this were well considered of by such boasters as say with those, Psal. 12. Psal. 12.4. our tongues are our own, who shall control us? If thine own, how cam'st thou by them? The mark of the Creator and Maker of all is upon them. If they were not lent thee, where stolest thou them? If but lent thee by him that made them; how sayest thou, that they are thine, and that thou art not indebted for them? Use. 2 From whence we may be informed of the difference that is betwixt God, and Satan, as concerning the disposing of the things of this Life: Satan boasts that all the Kingdoms of the world are at his dispose (with lie and all) (but when did God pass over all to him: Luke 4.6. or put these things into his hands? we read otherwise, Deut. 10.14. Psal. 24.1. Deut. 10.14. Psal. 24.1.) And he seems to be very liberal, he will give them, and expects nothing but thanks for them; when indeed, had Christ accepted of that offer, it had been the dearest sold ware, that ever was any, (no less than the souls of all mankind must have paid for it.) Or if he Lends, (as sometimes he seems to do) tempting to pleasure or profit, for (like an infernal Broker) he must have the soul for pawn. And then he will give a longer day, (think not of repentance yet, time enough; old age shall serve, but he soon takes the forfeiture, and seizeth on the soul, (unless the Chancery, the Court of Mercy do relieve us.) But God (though he absolutely gives not, so as that we may do what we list, with that we have, yet) he lends freely to us, expecting no gain, nor profit from us: For wherein can we profit him, Psal. 16.2. our goodness extendeth not to him, it is for our own good and benefit that he lends these things unto us. Indeed he expects that we should employ what he betrusts us with (as appears by those Parables of the Pounds and Talents) but the advantage is ours, Luke 19 Math. 25. (albeit he be pleased to esteem the gain we get thereby, as advantageous to himself. Those Servants that shown faithfulness in a little, they were recompense with much: They were Servants, before, but now Rulers; they returned pounds, but had as many Cities as they gained pounds, bestowed on them. And it may further inform us of a different manner, of dispensing things, Temporal and Spiritual unto us. God is said to give with both hands. In his right hand, Pro. 3.16. are such gifts as accompany salvation, (as justifying Faith, sound Hope, true Repentance, new Obedience.) In his left hand are Riches and Honour, health, and such like. What comes out of the right hand are absolutely given, and so given, 2 Pet. 1.4. as that they shall not any more be required, or returned to the giver again, (for such gifts are without Repentance.) But what are given with the left hand shall be required, Luke 16.1.2.9. Luk. 16.1, 2.9. 1 Sam. 15.35. & 16.14. It is said that God repent that ever he made Saul a King, and took from him his spirit, (that is the gift of strength, and courage, and such like gifts as were fitting for Kingly Government) but we never read that he repent of making man a true Believer, a new Creature, a true Penitent. How happy is a true Christian in this, that albeit he hath the least share in things lent, yet he hath the greatest share in things that are given: better is a Molehill of a man's own, than a Mountain of another bodies, Use. 3 And from the Doctrine delivered, we may be exhorted to sundry duties, as first to Humility, and lowliness of spirit, 1 Cor. 4.7. for what hast thou, that thou hast not received; and if all be received, (and that by way of free loan) Wherefore boastest thou? Thy food is from God's Earth, thy Cloth from Beasts, thy silks from Worms, thy riches from the Mines of the earth, thy Wine and Oil from Trees, all are God's, and from him borrowed. Shall a Stage-player be proud of a rich raiment which he borrowed of a Broker, to Act his part in, or thou proud of thy Rings, Jewels, goodly furniture all which must shortly be called for again; surely thou hast little cause: Had every bird it's own feather, the proud Popingay would be left stark naked. Secondly; if all be but lent, then let us take heed lest we abuse any Temporal blessing, wherewith we are betrusted, (as Health, Wealth, Strength of Body, Life, Liberty, or any member of our bodies, or power of our Souls,) but use all to those ends, for which they were lent us, otherwise we shall have little thanks or credit, when we come to restore them. Oh! that men would put the Question to their souls, when they go about any sinful and wicked act. Did God lend me my senses, my sight, my hearing, smelling, tasting, feeling, to be thus employed? was this Eye given me to behold vanity? this Ear to entertain such discourse, & c? How shall I be able ever to look God in the face, when I shall be called to restore back these borrowed things? Surely this is one great cause why men are so loath to die and departed this world, for that they well know, how they have polluted and abused that precious soul of theirs, which God lent them in Love. Thirdly; if all be but lent, let us not be unwilling to part with any thing we have, when God sends for it. All we have we should make use of, as we do a borrowed book, or tool, not knowing how soon the owner may call for it; and when it is called for, return it with many thanks, and not seek to keep it against the owner's mind. We count him unworthy of a kindness, who will deal churlishly, and unkindly with a Friend (who lent him in love) either in denying of the debt, or returning with discontent; and yet we deal thus with God: sometimes we deny that ever we borrowed of him, and put him to prove the debt; or if we do acknowledge the receipt, yet when he sends for what was lent, be it Health, Wealth, Friend, Child, &c: what sighing is there, yea howling and crying upon the parting? Oh Absalon my Son, Absalon my Son, 2 Sam. 18.33 as if God offered us great injury in sending for his own so soon, when we have enjoined mercies many years, and were not worthy to be trusted one hour with any of them: few have learned to say jobs Grace, Job. 1, 2. It is God that hath given, and God that hath taken away; Blessed be his Name. Fourthly, let us be s●irred up to Thankfulness for what we have: seeing to lend, is a Friendly part, how infinitely are we engaged unto God? He lends us, and loads us daily with innumerable blessings, he hath been lending us from day to day, ever since we came into the world, and is not hasty with us to call in his own. The Borrower is a Servant to the Lender, (as you heard in the former point.) Let us be so to God, let us come for him, go for him, run for him, ride for him, and think nothing too much to do for him, Psal. 116.12. who doth thus daily befrien us, Psal. 116.12. So say thou to thine own sol. We have done with the request, now we come to consider of the Motive brought by this man in want, to move his Friend to condescend to his Request, and that is taken from the facility of it: It was but three Loaves he desired to borrow. Text. Three Loaves. As if he should say, my request is such, as you may easily grant; It is but three Loaves of bread that I would borrow of you, I am not willing to be overtroublesome or burden some unto you: Thence observe we, from the Letter. Doct. Friends may not overburthen Friends with Suits. That would be requested, which may easily be granted, and condescended unto. It was Esther's wisdom, Ester. 5.3. when she had a promise of half the Kingdom, from Ahashuerosh the King, to request no more than needs must, only the Life of herself, and people; to which (likewse) she made way, by two other small requests, that the King would be pleased to come unto the banquet that was prepared for him. The like modesty, did Nehemiah show in his suit to Artaxerxes, Neh. 2.5. Neh. 2.5. First he craves leave for his journey, and building, and then aid for both. Thus David in his suit to Araunah for the threshing floor (to build there on an Altar for the Lord,) he desired not to have it of free cost, 2 Sam. 24.22.24. (although he might,) (for Araunah offered upon the first motion, more than was asked, As Oxen for Sacrifice, Carts and Ploughs and other Utensils of Husbandry for the wood) David desired to buy: Araunah would give all, but David would not take too much of a free heart, Nay (saith David) I will surely buy it of thee at a price,— so David bought the threshing floor, and the Oxen for fifty shekels of Silver, 2 Sam. 24.22.24. And such a suitor Bathsheba pretended to be in the behalf of Adoniah, to her Son Solomon (albeit it proved otherwise,) 1 King. 2.20. I desire one small petition of thee, 1 King. 2.20. say me not Nay. Such a modest Suitor was old Barzillah; David remembered the kindness of this his old Friend, which he shown him in the day of his distress, and now by way of requital invites him to the Court, where he should be royally entertained and preferred, but Barzillah modestly puts by the motion, he will be no Suitor for high place, or great preferment for himself, (who was too old to be a Courtier) but for his Son, he requests the King, to accept of him in his room, and to deal with him as seemed good in his eyes, 2 Sam. 19. 32.-38. And amongst divers other instances which might be brought, 2 Sam. 19.32.38. Phil. 2. that of Paul to Philemon in the behalf of Onesimus would not be forgot. In all likelihood Onesimus had wronged his Master in his estate by pilfering, and purloining from him, and then running away when he had done: Paul becomes a Suitor to his Master, only that he would receive him again: he did not desire that he would forgive him the debt, he undertakes for; he would see him paid: albeit if the business were brought into the Court of Conscience, he might have required that and more, in as much as Philemon owed him a far greater debt then that was (even himself besides) this (saith he) I do not say (albeit he might have said it, verse 19 Phil. 19) he leaves that to philemon's most serious thoughts. Use. 1 They are to blame then, who care not how they overburthen Friends, either with their overfrequent or unreasonable suits, some press too much on free natures, as did that great man at Court, who having obtained many a suit from Queen Elizabeth, and still following her with Petitions, She asked him (at length) when he would leave begging; he made her this Answer, when her Majesty would leave giving, and not before. We read of one who begged of Archilaus, King of Macedon, (as he was at Supper) a cup of Gold, the King (being well acquainted with his begging humour) commanded it to be given to another, more worthy, saying, Thou art worthy to crave, but not to receive; but This man is worthy to receive, though he doth not crave. Thus by overburthening Friends with daily Suits, we ourselves may become burdens, ere we be ware. Propound not any thing then unto thy Friend, unless it carry with it a probability of obtaining it, engage your Friends in honest causes only, make such motions as may beseem a Christian to grant; if you desire their hand to help. If thou hast the face to desire any thing of thy Friend unjust, he must have the heart to deny thee in what thou requirest of him: should my Friend desire any thing of me which is at enmity with Reason, and holds no correspondence with Religion; I must take leave to answer with Pericles, I cannot satisfy you: Vsque ad arras. the bounds and limits of the Altar will not permit it. Use. 2 And if our Requests which we make to man, must be Christian and modest, much more ought our Requests to be such, which we put up to Heaven. When Abraham made suit for Sodom, Gen. 18.23, 24, 25. how modestly and religiously did he behave himself; Wilt thou destroy the Righteous with the wicked? Peradventure there be fifty righteous within the City, wilt thou not spare the place for fifties sake? That be far from thee to do after this manner, that be far from thee. Shall not the Judge of all the earth do right? He desires nothing of God, but what might stand with righteousness, and truth, that God would not destroy the just, with the unjust, and make the case of both a like. And how doth he gain upon God by degrees, he brings down God's price from a greater, to a lesser number, from fifty to ten, and there he stays (modestly) and goes no lower; which if he had, who knows whether God would not have come lower yet, for the saving of Sodom? It is very probable that he would, for the Text saith He went not away, till he had left communing with Abraham; that is, till Abraham had no more to say unto him. Abraham had brought God down (at six several times) so low, that he is loath to seem immodest in his suit, yet it may be thought that the holy impudence which this Friend in our Parable had (of which in due place God willing) might have done well in Abraham's case for Sodom. But the Requests we put up to God, are far unlike to Abraham's; Such things we ask as will not stand with the honour of God to give. Should God condescend to our desires, he should deny himself, and contradict his Truth. There are some, who would have God to forgive them their sins, to give them Heaven, and save their souls; yet have no desire to leave sin, not lead a new course of life; They swear, and swill, and plod on in wickedness, adding drunkenness to thirst, dealing (herein) as Lewis the 11th. did, with his leaden Crucifix, (which he used to wear in his hat,) which after he had committed any wickedness, or villainy, he would kiss, and then to it again, as f●esh as he did before; They run on into all excess of Riot, then cry God mercy, yet go on still in their wicked ways, Deut. 29.19. blessing themselves therein, as we have it, Deut. 29. Now God hath passed his word, that he will not spare such, but his wrath shall smoke against that man and all the Curses that are written in the book of God shall fall upon him: should God hear thee, and grant thee thy desire, where were his Truth; how should his Justice be satisfied? Gen. 18.25. Shall not the Judge of all the world do right; If so, woe be to thee, that livest and diest impenitently. So in craving Temporal things at the hands of God, how immodest, and unreasonable are many in their Suits; James 4.2, 3. You lust and have not (saith St. James▪) ye kill and desire to have, and cannot obtain, &c: Hos. 7.14. you ask and receive not, because you ask amiss, that you may spend upon your lusts, so Hos. 7.14. Now is it not unreasonable, that you should beg blessings of God, that you may abuse them to his dishonour. Clemens Alexandrinus, observeth of the Pythagoreans, Strom. lib. 4. that they cried loud in their Prayers, not because they thought that their Gods did not hear them, but because they would have the world to hear that they prayed for nothing, but things justifiable. The Requests that many put up to Heaven, are such, that they would (or at least have cause to) blush, if they should be overheard by any man, to move for things, so vile, and shameful, of the God of Heaven: If thou wouldst speed with God, desire nothing at his hands, but what may stand with his Glory, so thou may'st be sure to be heard (as Austin told that Widow, who desired him to direct her how to pray, so as she might be sure to speed.) But of this we shall hear in the Applicatory part of this Parable more fully. More particularly; Consider we, first the Quality of the thing desired, and that was Bread; secondly the quantity, three Loaves. [Lend me three Loaves.] Bread, as you heard before, is a comprehensive word, all other necessaries are comprised under it, Math. 6.11. Math. 6.11. But in this place it is not to be taken in so large a sense, but more properly and strictly, for that food which is made of Corn; either Wheat, (as 1 King. 5.11.) or Barley, 1 King. 5.11. Judg. 7.13. 2 King. 4.22. Horat. l. 1. Epist. 10. whereof bread was most usually made, as judg. 7.13. 2 King. 4.42.) so bread is used for homely provision, and opposed to things delicious, and pleasing. This was that he desired of his Friend, to entertain his other Friend withal. Intimating thus much unto us, that, Bread is good fare at a Friend's board. Lit. Doct. In former times it was esteemed so: Friends entertained Friends with Barleybread, and homely fare. The best cheer that Elisha had for a hundred Guests (Sons of the Prophets) was twenty Loaves of Barley, and full ears of Corn, 2 King. 4.42, 43, 44. in the husk. A present that was brought to him before, by a man from Baalshalisha, 2 King. 4.42. verse 38. Indeed he had commanded that the great pot should be set on before that present came; but it was but homely Pottage that was made, Pottage made of Coleworts without either Meat, or Oatmeal, or skilful Cook (for they put in Wild-goards instead of better herbs) so that the Pottage could not be eaten, before he had thickened it and sweetened it with Meal, as appears in the story. Such homely provision it was, that David carried his Brothers, (being sent unto them from his Father) an Epha of parched Corn, 1 Sam. 17.17. and ten Loaves, 1 Sam. 17.17. And little better was the fare that his Friends brought to entertain him and his Servants with, after that he was anointed King over Israel: they brought Wheat, and Barley, and Flower, parched Corn, Beanes, and Lentiles, and parched Pulse (with some other provision) for David and the people to eat, 2 Sam. 17.28, 29. 2 Sam. 17.28, 29. Far homely enough for so great a Personage. Boaz a mighty man of Wealth, (and as good as great) and yet the Harvest provision which he made for his Reapers, Ruth. 2.14. was parched Corn, Ruth. 2.14. Nor was the food that Abraham entertained Angels with, (though unawares) very costly, or dainty; Bread and Butter, Milk and veal he sets before them. And Sarah bakes Cakes upon the hearth, Gen. 18.5, 7.8. to welcome them withal. Gen. 18.5, 6.8. And our blessed Saviour feasted five thousand of his Auditors, with Barleybread, Mark. 6.41. and small Fishes, Mark. 6.41. you see by this how moderate they were in former times, in their enterteynments, with what homely fare they used to entertain their Friends. Use. Should we compare our times with former, it will soon appear how far we exceed in voluptuousness and Epicurism. Hugo Cardinalis, tells us that the Devil had two daughters, Covetousness and Luxury; the former he married to the jews, the other to the Gentiles: but it is thought that we (upon whom the ends of the world are come,) have taken them both from their Husbands, and use them as our own: Nor is any Nation under Heaven, more guilty herein, then ours. Pride, is not more proper to Spain, Lust to Italy, nor drunkenness to Germany, than Epicurism is to England: A sin so common and ordinary, so natural and genuine unto our Country, as that it hath purchased to us (amongst other Nations) the name of sweet toothed Englishmen. Gluttony amongst the Romans was then at the height, when junkets of the Land could be fed upon at the Sea, and the Sea send her varieties to the Land for a Requital, Lamprid. in vita, Heliog. (so Heliogabalus being in the midland Country, and far from Sea, would always eat fish, and being near the Sea Coast, would never eat fish, but flesh) when they invented new dishes, and mixed variety of meats to please the palate. Sucton. (So Vitellius caused to be mingled together, the Livers of divers fishes, the brains of divers Pheasants, and Peacocks, thousand of Creatures must be killed only for their tongues, and giblets, and but one dish of meat made of them all, and served in one platter (which for its unmeasurable greatness, he called Minerva her shield.) And yet I have not read, that ever they were at such cost in laying of Napkins, or dressing a dish of Eggs, as hath been credibly reported some of our English Gallants have been at. Certain it is, that Earth, and Air, Land, and Sea, must concentour at some men's tables, in enterteyning their guests; all Markets must be laid out for dainties, and our tables spread as it were with St. Peter's sheet (which he saw in a vision) representing the species of all sorts of Creatures, clean, and unclean; Acts 10. And our stomaches made like Noah's Ark, were it not that those Creatures eaten, are not preserved, but perish (with a deluge of drink which follows after.) As for our medleys, or mixtures of meat, they are such, that if some of our thirsty Ancestors were alive to see them, they would wonder what monsters were crept into our platters, and desire some Interpreter to tell them the name, and use of them. I would I knew, what Arguments to bring, praevalent enough, to reform this fault amongst us: I might bring you many precedents of Temperance in Diet, both Christian, and Pagan (if I had hopes to prevail with you by examples.) Hieroms Temperance was so great, that he thought it Luxury if he had eaten any thing, that was boiled; Augustine in his Confessions, acknowledgeth, that however sometimes surfeiting crept upon him unawares, and that he had therein sometimes exceeded the bounds of Necessity; yet he warred daily against his lusts: and for unnecessary refections, he had clean cut them off, & did shun the company of gluttonous men, and was content with his own portion, exhorting his brothers most earnestly, and lovingly, to do the like. Luther was a small meat-man, and a great faster; Melancthon observeth of him, that for many days together, he contented himself with a little piece of Bread, and a Herring. Queen Elizabeth of England did seldom eat, but of one sort of meat, and always risen from table with an Appetite; (King Edward the sixth was wont to call her his sweet Sister Temperance.) Nay, very Heathens, and Pagans, have exceeded many professed Christians herein. One asked Cyrus (marching with his Army) what he would have provided for his supper; he answered, Bread; and I hope (said he) we shall find a Fountain that will serve us for drink. Augustus was never curious in his diet, but was content with ordinary and common viands, and albeit, he was a liberal housekeeper, yet (saith Suetonius;) he had ordinarily but three dishes served to his table, and when he had most, but six: when he was alone, he was contented with household bred, small fishes, Curds, and green Figgs; And to restrain the great Riot that was wont to be amongst the Romans at their Feasts, it was forbidden by the Law of C. Fannius (which was long in force) to have any fowl, set on the Table except one Hen, and she should not be franked, or crammed: (A practice, saith Pliny, that the Inhabitants of Delos first began,) yet they found a starting hole, and waved the Law, by cramming Capons, which the Law spoke not of. (But this cramming of fowls is no news to us.) And the Turks at this day when they feast most sumptuously, their fare is but Rice and Mutton. Blunts voyage into Levant. So Ferdinand's Ambassadors, who had brought a great present to the great Turk Solyman, were feasted by his Bassas, and that so plainly, and sparingly dressed (saith the Historian) as if they had thereby noted our gourmandise, and excess. Much might be said of the Temperance of former times, and other Nations to the shame of ours, (if it might any whit prevail with us.) But stronger motives we shall bring you to dissuade from this vice than this from example, yet I shall but name them. First; Luke 15.13. Phil. 3.19. we deal injuriously with God, in abusing of his blessings, and wasting them in vain, Luke 15.13. to make our Belly our God, is the worst Idolatry of any. Secondly; It hinders Charity, and hardens the heart, so that the poor shall not be regarded, Luke 1, 6. Amos, Luk. 16.19.21. Amos 6.6. 6.6. Thirdly, it hurts the body, and breeds diseases: who more unhealthful than finest feeders: many graves there are of lust in our Country, Numb. 11.34. the Kitchen kills more than the Cannon. Fourthly; It wastes the estate, and bringeth unto poverty, Pro. 23.20, 21. such begin with Habeo, Pro. 23.20, 21 and end with Debeo. Fifthly; It stirs up Lust, and so endangers the soul; Ezek. 16.49. and it was one of the sins of Sodom, Ezek. 16.49. But when we have said all we can, we speak to the Belly, that hath no ears, and what hope have we to be heard. Oh that men were more diligent and laborious in their Callings, and then plain food would relish, (as a mess of Potrage did with Esau, when he came weary from hunting): Gen. 25.30. Such a delicate Cook is Hunger, that it can season, and make savoury, that which fullness makes loathsome: many Servants can witness this, who when they have lived at their own hand, than that meat hath relished well with them, which at a Master's table would not down, (unless it were cast under the Table to the Dogs.) Use. 2 And (by warrant of the Doctrine we have delivered unto you) let me add a word or two by way of Advice, in reference to your Invitations; you that invite your Neighbours, or entertain your Friends (as coming unto you guestwise) say not I am sorry, I have nothing that is good to set before you: When Plato invited Timothy the Athenian Duke, to supper, he entertained him with a Root, and a Salad; but with a great deal of Philosophical discourse: Timothy the day after gave him many thanks, saying that who so supped at his Table, should be much better for it many days after. Brown Bread with the Gospel (said Greenham) is good cheer; what thou wantest in outward provision, make up with welcome, and Christian discourse. A plentiful Table to feed the body, without profitable discourse to feed the mind, is little better than a Manger. Nor let any that come to the Table of a Friend, judge of their entertainment, by their full Cups, or variety of dishes; Thinking there can be no true welcome where there is not excess; A moderate Table, where there is an open heart of courtesy, is to be preferred before a sumptuous feast, (exceeding in abunbance,) where love is wanting. Better is a dinner of green herbs (saith Solomon) where Love is, Prov. 15.17. than a stalled Ox, and hatred therewith. If Love be the enterteyner, it matters not what the provision be; let it be but a Salad of herbs, yet coming out of Love's Garden, they will be sweet, and well relished, and worthy of acceptance, Jerm. in loc. (for that there is no poison in them, nor Serpent that lies under them.) But on the otherside, let a fatted Ox be set before a man (never so many delicate and costly dishes) with hatred and ill will, such a feast cannot be savoury. A Feast is made for laughter, Eccles. 10.19. And yet all feasts are not so, Eccles. 10.19. 2 Sam. 13.28, 29. some are made for slaughter. Absalon made a feasts for him, he meant to kill. And some cunning Usurer makes a feast for that Prodigal heir, he means to undo: They that dress most meat, are not ever the friendlyest men. Christ enterteynes his Disciples, with Barley Loaves, and a few small sprats, 1 Sam. 25.11. or some such like fish; when Nabal kills both Beefs, and Muttons, for his Sheep-shearers. If then thou be'st called to the Table of thy Friend, be not discontented, although there be not many messes, nor variety of dishes, to please thy palate; If it be cheer that thou comest for, thou comest not with the affection of a Friend, but of a Glutton; If thou be'st a Friend indeed, homely fare will be taken in good part; if thou art not a Friend, Bread is too good for such a one. And thus much of the Quality of the thing he desire to have lent unto him, wherewith to entertain his Friend [Bread.] Now of the Quantity, how much he would borrow of him [Three Loaves.] Quest. But why three? Resp. One Loaf was for himself, another for his Friend, Mald. in loc. and another in common; (if in case there should be any want,) for such was the custom (say some,) besides the bread that every one had unto himself peculiarly, there was some over and above at Table (A custom not unlike to that which is amongst us, at some men's Tables.) And this gives occasion to note thus much unto you; Doct. In the Entertainment of Friends, it is lawful to exceed the bounds of ordinary provision. We may have at table somewhat more than is usual, and be more liberal, at such times than others. God allowed his Servants to meet together, thrice every year and then to feast together, for the space of seven days, and to lay out their monies for Oxen, Sheep Wine, Strong drink, Deut. 14.26. & 16.15. or for whatsoever else, their hearts desired, Deut. 14.26. and 16.15. The bounty of God reacheth not only to our Life, but to our Contentment; nor doth he afford us only the bread of sufficiency, but of Pleasure, that we may more than live even live happy; We read of a marriage that was at Cana in Galilee and it seems probable, that it was of some of Christ's kindred, Joh. 2. 1.-11. (for that blessed Mary, the Lords Mother, was there not as a guest, but as a Helper, and orderer of business, directing the waiters what to do.) Nor were they very rich, that were married, yet they had more than ordinary provision, for they made a feast: And at this feast, there was a defect of Wine, (not of water, there was water enough to quench thirst, yet) there was not Wine enough to cheer the spirits. The Virgin is troubled for this lack of superfluity, Christ miraculously makes a supply of that want, by turning six pots full of water (containing two or three firkins a piece) into Wine. Had he turned but one of those firkins of water into Wine, it had been a sufficient proof of his power, and perhaps enough for the present necessity, (for that all had well drank before) yet he makes wine enough to serve above a hundred (had they been but new set down.) It was a Feast, and that quantity which at another time had been superfluous, was now but necessary. Thus Matthew the Publican, Luke 5.29. Luke 19.7. Luke 10.38. when he entertained Christ, he made more than ordinary provision for his entertainment: the like did Zacheus, and Martha, (who was not therefore blamed for making provision more than ordinary, but for that she exceeded the bounds of moderation and cumbered herself about much serving.) Use. 1 So then, notwithstanding what hath been before delivered, that homely fare at a Friend's table is good cheer, yet a pinching niggard inesse becomes it not. It is storied of Pertinax one of the Roman Emperors, that he was so miserable in his entertainments, that he would have his guests served with a plant of Lettuce, di ided into two parts, and to appoint nine pound weight of flesh, unto three messes; and if any thing were left cold at any time, he would cause it to be set up to the next day; This might well beseem a poor man, but such niggardliness at the table of a Person of such honour, was too far beneath him: As Excess is to be avoided, so too much pinching and sparingness; In Love will be no lack. Use. 2 Let our care be to use our Liberty wisely, and not abuse it; first see that in your feast, and friendly entertainments, you be wisely frugal in your preparations, as well as cheerful in your enterteinments: Too much, is a vanity; Enough is a Feast, Break not out into superfluity and excess; your own calling, and abilities, are as well to be respected, as the call of Nature. It is taxed in Nabal, that being a Country Farmer, he would make a Feast like a King. And Tully taxeth some that would be feeding on Salmon, 1 Sam. 25. when they could scarce purchase a herring. It is a shame that any one should cause his Friend to turn Cannibal, and invite him to devour his substance, Si in uno convivio tantum capis, quantum centum diebus sufficere potest, jam non panem quotidianum, sed mullorum dierum panem manducas. Aug. Serm. in monte. Pro. 23.1, 2. Jerm. in loc. eat him out of house and home, and purse up at once, many day's earnings in his Belly. A great fault in the poorer sort, who will (upon some occasions) so abound with unnecessary provision, that Wife and Children shall suffer for it a twelvemonth after, and in one day waste the bread of many days. Secondly; Watch over your Affections, set them not on meats and drinks: Every one of Eves Sons, hath her sweet tooth in their heads; but give not thyself to please thy appetite, Pro. 23.1, 2. put thy knife unto thy throat (that is, to the throat of thy greediness, put the knife of mortification) when the knife of our care is thus used, than we may safely use the knife for the food, that is before us: Better is the sight of the eyes, than the wand'ring of the desire, Eccles. 6.9. Eccles. 6.9. in dainty delicates and variety of meat, the sight of the eyes is better than the wand'ring of the Appetite, and it is better to please our selyes with looking on, then to please our Appetites with feeding on them. Thirdly; Watch over thy practice, corrupt not thyself in the use of God's plenty, abuse not his blessings to surfeiting and drunkenness. Those Love-Feasts mentioned in the Scripture, Mensa (saith Varro) quasi mesa, a mediatrix betwixt men. were first intended for the preservation and increase of Love but the first institution did languish into corruption, and they became luxurious; for some were drunken, and unchatitable, and some were hungry, 1 Cor. 11.21.) Remember Plety, be thankful to God, for that plenty he allows, 1 Cor. 11.21. and season your meats with savoury discourse. And Remember Charity, think of those who are poor and needy, Neh. 8.10. Luke. 14.13. Neh. 8.10. Luke 14.13. And so we have done with the Collections which the letter affords us: now come we to the spiritual sense and Application. [Lend me three Loaves.] Three is a mystical number, as well as Seven, In tribus autem panibus etiam illud significatur unius esse substantiae Trinitatem, Aug. Quaest. Evang. l. 2. cap. 21. Luther in Gen. 18. Quod si alia Trinitatis probatio non ess●t quam hae tres species, ego sane eamnon crederem, etc. and of special use in Scripture, (in St. Augustine's judgement) the mystery of all mysteries, even the mystery of the blessed Trinity is hereby taught. But as Luther, in discussing the question, whether the Trinity of Persons might not be proved from, Gen. 18. where three men are said to appear to Abraham, concludeth, that if there were no other proof of the Trinity, but that; he should not believe the Trinity; so may we say concerning that mystery, as grounded upon this Text. But withal he tells us, that we must not proceed alike in disputation with Adversaries, that deny the Truth, and in teaching and exhorting a Religious Auditory, that do already believe the Truth. There are places of Scripture for direct proofs, and there are places to exercise our meditations, and devotions, in things for which we need not any new proof. When we dispute against the enemies of the Church, solid, and firm arguments must be brought, (otherwise they laugh at us, Alia ratio disputandi contra adversarios. etc. and are rather confirmed in, then reclaimed from their errors) but in dealing with those who are Friends unto the Truth, we are content to use similitudinary and comparative Reasons to exercise devotion (as in military exercise, we content ourselves with a foil, and make not use of a sharp sword.) He instanceth in St. Paul, who after he had proved the Doctrine of Faith Dialectically and Logically to confute Adversaries, Gal. 4. (and used a sharp sword to that purpose,) he addeth an Allegory, (as a foil,) to make that which was true in itself, more evident, and more acceptable. Nobis autem jucunda sunt Trinitatis vestigia in creaturis ibid. And indeed it is a lovely and religious thing (saith a great Scholar, and learned writer of our times, agreeing therein with Luther) to find out vestigia Trinitatis, impressions of the Trinity in as many things as we can. It is the confession of a Trinity, which distinguisheth us from Turks and Jews, and therefore the beams of it would be discerned in as many things as we may, for the refreshing and cherishing of that Faith we profess in it. And the knowledge and Faith we have of it, would be awakened, and quickened by all good means that are afforded us, either from the Scripture, or from the Creatures, and so that beam of the Trinity which this Text affords us, may be made use of, and higher I dare not carry it, upon this ground. Qui autem sunt isti tres panes nisi mysterii caelestis alimentum Aug. de verb. Dom. Scr. 29. And yet, although that great mystery of the Trinity cannot safely be concluded from the three Loaves mentioned in my Text; other heavenly mysteries (happily) may, as the nourishment of our souls, by the graces of God's Spirit, which our Saviour seems to intimate, verse 13. Others, (more particularly) understand thereby the bread, fish, and egg, afterwards mentioned by our Saviour. Others, Faith, Hope, and Charity. Some understand thereby Grace working, coworking, consummating, but herein we may be overcurious. It is probable that by these three Loaus may be shadowed out, the three sorts of Bread that the Scripture mentions, Doctrinal, joh. 6.26. Sacramental, 1 Cor. 11.28. and Eternal, john 6.48.50. However we may infer from hence that, Doct. The souls nourishment is to be sought after. Read Isay. 55.1, 2. john 6.27. 1 Pet. 2.2. This the Apostle prays for so often in the behalf of others, Isay. 55.1, 2. John 6.27. 1 Pet. 2.2. 1 Tim. 1, 2. Grace, Mercy, and Peace. And this food say some of the Ancients, Christ directeth us to pray for, in that petition, Math. 6.11. taking bread there, Math. 6.11. (in a spiritual and mystical sense) for that bread of life, which is the word of God, wherewith Christ's flock must be fed, John 6.26, 27. John 6.26, 27. or Christ himself, who is that Bread which came down from Heaven, as he tells the Jews, verse 33.35.48. john 6.33.35.48. which bread we eat in the Sacrament, by a true and living Faith. These sorts of bread may be included, albeit not principally intended. Reas. The soul hath its decays, as well as the Body, and is subject to hunger, and thirst, as well as the body, and stands in as much need of daily repair, as the body doth, and her leanness, and faintings, wants and pine, which she is subject unto, are no less dangerous than those of the body: Therefore it is necessary to have a special regard of the souls nourishment, as well as of the Bodye's. Obj. But the Soul is Spiritual, what then can bread do for the nourishment of that? Resp. In all kind of nourishment, there must be an Assimilation: Bodies feed not on spiritual things, nor Spirits on Corporall, but bodies are sustained by things bodily, and spirits by things spiritual; now that Bread that must be craved for the soul, is Bread from Heaven, spiritual food. Christ is Bread, John 6.35. john 6.35. he is the souls nourishment, the graces of his spirit, are Bread, Isay. 55.2. The Ordinances of God are Bread, Isay. 55.2. Pro. 9.5. Job. 23.12. Pro. 13.10. Come eat of the Bread, and drink of the Wine that I have mixed, Pro. 9.5. so job. 23.12. Psal. 19.10. This the Godly have found their food, and sweeter than any earthly food could be. Use. 1 The great neglect of seeking after these Loaves, for the soul's nourishment, is to be lamented; we are sensible of the want of the body, but senseless of the soul's wants; The Bread of Life (the food of our souls) is to many of us, 2 Sam. 19.35. as Barzillai his bodily food was to him, it hath no taste, nor relish: Hath thy Servant any taste in that he eateth? (said he to David). So it may be said of God's Ordinances; we relish them not. Nay some will not eat, they will not taste at all, but famish their souls wilfully to death. Had the souls of divers of us present, but a grate to look through, and did we behold them with a spiritual eye, would not their hollow eyes, swarthy skin, lank entrails, dry bones astonish us? would not that lamentable cry which the soul makes for bread (like a Prisoner out of a grate, Bread for Christ his sake, Bread) move you to have compassion on it? Not one bit of bread dost thou put into the mouth of this thy soul, from one Sabbath to another, and when thou givest it any, one meal thou thinkest enough for it (and that is but a grudged one too); so much you give it, and no more, than may help it to a lingering death. Though thou be'st not sensible of other wants, yet pity the starved condition of thine own poor soul. Use. 2 Oh that men would do so, and be more sensible of their spiritual wants? 2 King. 7.3. Why sit we here, said the Lepers (that sat in the gate of Samaria) until we die? i.e. be starved for want of food; so say I in this case, why sit you still and suffer your souls to perish? Time was when we had sharp Appetites, after God's ordinances, we would ride, we would run, no let should hin●er us from God's house, (if God did not let us) and then as those we read of, 1 Sam. 14.32. 1 Sam. 14.32. we would fly upon the spoil, and not stand upon ceremonies, no matter for a convenient seat, the ground should serve for a need, we valued not curious cookery so the food were good, and wholesome; But in these days we may say as the Apostle to the Corinthians, 1 Cor. 4.8. now ye are full, now ye are rich, &c: 1 Cor. 4.8. (all was but an Ironical reprehension of them, for that high conceit which they had of their own parts) (as if they had no need of the Apostles help.) Such a conceit have many of us, of ourselves. You know as much as the Minister can teach you, and need not to be taught your duties, and are you not then full? And for Faith and Repentance that is not to be learned now; ye have enough of it, and are you not then Rich? You can find no leisure to frequent God's Markets, and apply yourselves to the means for supplying your wants, you have as good Sermons at home, and can profit as much by a Cobbler, as at Church by a Minister; do you not then, as King's reign without us? I would to God (saith the Apostle) that you did reign that we might reign with you: But woe be to you that are full (saith our Saviour) for you shall hunger, Luke. 6.25. Luke 6.25. It is an unhappy thing to be full, and fat, and find no spiritual appetite after Grace, in the use of the means. I would that words might prevail, or that I had such words to use as might prevail with you to seek after this spiritual food. To sharpen your Appetites; I shall desire you to consider. First, what our Saviour speaks of this food; It will endure for ever, john 6.27. other food lasts not, John 6.27. the taste of yesterday bread is gone; but this lasts: twenty years after, a man may find the taste of a good Sermon: Philoxonus (the glutton) wished, that he had a Neck as long as a Crane's, so that he might be long in tasting the sweetness of his meat; It doth so here; the sweetness continues, and the strength of it for ever. Secondly; this Bread satisfies, Isay. 55.2. Isay. 55.2. other Bread doth not, outward things cannot content the soul, they are but those husks that the Prodigal fed on: can you satisfy a man with painted cheer? or a Child with a painted bib? it must be substantial food that gives the soul content. None but Christ, none but Christ, said that Martyr Lambert. Thirdly, it is the most pleasant and delicious bread of any. It is Manna, and hath the taste of every good thing (as was said that Manna had.) This bread is health to the sick, strength to the weak, comfort to the distressed, liberty to the captive: No food like this. To these Considerations add Practise. First, Purge away the foulness of your Stomach, 1 Pet. 2.2. as we are required, 1 Pet. 2.2. lay aside envy, guile, malice, &c: and then we shall desire that deceitlesse milk of the word. An Infant (you know) flies to the breast withal his strength, nothing will content but that, so would it be here; were our hearts purged from these vices, as they ought to be. Secondly, work hard, follow the Plough; the smell of the earth procures an appetite, Blow up your fallow grounds daily, Jer. 4.3. Hos. 10.12. jer. 4.3. Hos. 10.12. And then your stomaches will come to you. Thirdly, use Exercise; As walking, especially with God, Psal. 116.9. & 26.11. & 101.2. Psal. 18.29. Psal. 119.32, 1 Cor. 9.32. Cant. 2.15. Psal. 116.9. & 26.11. Psal. 101.2. Leaping, Cant. 2. 8. David leapt over a wall, Psal. 18.29. so do you over temptations and the wall of security; Running, David used that recreation likewise, Psal. 119.32. so 1 Cor. 9.32. Hunting, Cant. 2.15. Magistrates, Ministers, and others to assist, let these be your Exercises. Fourthly, sharp sauce; In hot Countries they used to steep their bread in Vinegar, Ruth. 2.14. to help Appetite as Ruth. 2.14. so think on thy misspent time, the fearful account thou must make, suffer afflictions patiently, Heb. 12.3, 4, 5. and bear them profitably, Heb. 12.3, 4, 5. Use these means, and I doubt not, but you will have a better stomach to the food of your souls then formerly. To conclude, when Christ raised up Jairus his daughter, he commanded that they should give her meat; Luke 8.55. so when God raiseth up the soul of any from death to life? it is his will that they should give it Bread of Instruction, comfort, and resort to the Word, the Saments. And if than thy soul be partaker of this happiness, to be quickened and raised up, take some pity on it, feed that soul which thou hast so long starved, cloth that soul which thou hast stripped, and left naked; warm and thaw that soul, which hitherto hath been almost frozen to death with a cold devotion, and when thou providest bread for thy Family, when for Children, call for it; when for Servants, ask for it; forget not that Child, that Servant, that principal part of thyself, which is thy soul, If thou starvest it for want of Bread, thou wilt be indicted, and arraigned one day for a Murderer, and for a Soul-Murtherer, yea thy own Soul-Murtherer, in denying it that bread which God hath allowed for the Life and subsistence of it. Yet there is somewhat else which our Saviour seems to intimate unto us hence, (saith Chemnitius,) viz. that, Doct. The desires of a Christian ought to be kept within their limits, and not suffered to exceed the bounds of moderation. Three Loaves were sufficient, and he desires no more. Thus jacob confined his desires, to bread to eat, & raiment to put on. If God (saith he) will be with me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my Father's house in peace, then shall the Lord be my God, &c: Gen. 28.20, 21, 22. Gen. 28.20, 21, 22. He doth not say, if God will give me riches, or great revenues, but food and raiment. And St. Paul having learned the same lesson, calls upon us to take it forth, 1 Tim. 6.8. 1 Tim. 6.8. verse 3 Thus Agur in that excellent prayer of his, Pro. 30.7, 8. Pro. 30.7, 8. Two things have I required of thee; he commenceth not a multiplicity of suits, he beggeth not a monopoly of favours; Duo rogavi, two things have I required, that is, these two which are of special concernment, and most expedient for me, and best sorting and suiting with my necessities. So our blessed Saviour in that blessed and absolute platform of prayer, Luke 11.2. which he (before my Text) had prescribed to his disciples, limits all our desires for things earthly, and heavenly, within the bounds and limits of six distinct petitions; the three first concern God, the other three Man, and that either in his life natural, or spiritual. In desiring things temporal, we are limited to daily bread. Bread for quality (not biscuit, no gorgeous apparel, stately houses, great live, etc.) And for quantity, it must be daily; so much as is sufficient for the day, (not for a week, month, nor year; it must be ordinary, and convenient maintenance.) For spiritual blessings, there are larger bounds; Two petitions for one, and both larger than the other, yet they have also their limits, they are not boundless; No further do we desire God to forgive us, than we forgive others; nor can we expect to be delivered from evil further, than we avoid Temptations that lead thereunto. Reas. For as the desires of the soul are very profitable, and comfortable to it, if rightly regulated; so are they very dangerous, and pernicious, if they be not limited; For like wild horses they will draw the Chariot of the soul, out of the way; and being out of the way, (having the reins given them) they run, no man knows whither, and endager the overthrow of all. It is true that Seneca speaks; Natural desires are finite, Senec. epist. 16.39. de benef. l. 2. c. 27. and content with a little, but when corrupted, they know no limits (till grace order them.) All natural thirst is quenched with a draught or two, but that which is unnatural and aguish, is not satisfied with a whole vessel of drink: And needs must that be a corrupt desire which proceeds not from our want, but from our vice. Use. 1 The covetous, and insatiable desires in men are to be reproved. The Horse leech (saith Agur) hath two daughters which still cryout, Give, give, and never have enough. Pro. 30.15. The Horse-Leach of the soul, is the greedy desire of man, her two daughters, are Covetousness, Dr. Jermin. in loc. and Prodigality (saith a learned and judicious Expesitor upon the place): these two sisters, be of a contrary disposition, yet they both cry out give, give, the one to hoard up, the other to spend wastefully, they cry give, they set out the throat, and are earnest in their ways, and insatiable in their desires. And there are four other things, (that the same wiseman mentions in the same Chapter) which cry nunquam satis, they never have enough. Pro. 30.16. The Grave, the barren Womb, the Earth (that is not filled with water) and the Fire (that burns all combustible matter): The two forementioned vices of Covetousness, and Prod gality are meant by the Grave and the Earth: And Lust and Ambition are to be understood by the barren Womb, and by Fire. Enough is a language that none of these can speak: many such Graves and barren Wombs there are, much of such Earth and Fire in all places; men who are infinitely addicted to worldliness, and wickedness, 2 King. 9.20. driving Iehu's pace, as if they were mad; But their desires after goodness is the pace of a snail. Sanctifyed affections are too feeble in us, drawing after them, the clog of the flesh which lusts the contrary way; We would all be Gods: Gen. 43.34. Benjamins in respect of things of this Life, and have our messes double to our Neighbours; and our change of raiment, exceed our brothers: we think we are not well dealt withal, unless it be so, nor can we be content to dwell with virtue in a mean estate; If God will give me food and raiment said jacob, than God shall be my God. If God will give me so much riches, wealth, or promote me to such a high place, or office, fill full my cup, so that it doth run over, spread my table in the sight of mine enemies, why what then? speak out, what then, thou worldling? why, then my gold, shall be my God, my belly my God, my meat, and drink offering should be my morning, and evening sacrifice. But know that Hell doth enlarge itself for those, whose desires are enlarged as Hell itself, that they may spend upon their lusts. Use. 2 I would I could teach you the art of limiting your desires, that they may keep within compass; But it is God that must teach us that effectually; we may prescribe the Rules, but it is God that must give the blessing: give me leave then to do the one, and leave we the success to him. There are two bounds which the Holy Ghost hath made to him, and keep in, the unruly desires of men, (which are as it were the pale, or Park to keep these unruly Bucks within their compass.) They concern God, or our selves. In respect of God, the Rule of Limitation is, his blessed will, Math. 26.39. Christ desired not otherwise, Math. 26.39. that the cup should pass from him, but as it might stand with God's good will, and pleasure. Nor is it that part of God's will which we call secret that must be the Rule, but that part of his will which is Revealed to us. A man may desire that which stands with the secret will of God, and yet highly offend; and on the other side he may desire that which is against God's secret will, and yet not offend him in so doing, (St. Austin instanceth in a Child's praying for his sick Parent: the Father lies upon the bed of sickness, August Euchir. c. 101. it is God's will that the Father should die of that Sickness, but that is secret to the Child; should the Child pray that his Father should live and recover, God is well pleased with the filial affection of the Child: should he pray that he might not recover that Sickness, God would be highly offended with that Child for want of Duty,) submission we own to the will of God's purpose, and Counsel, and conformity to the will of his Command and precept. Nothing is to be desired of us that stands not with the revealed will of God unto us. Sit oratio quae pro temporalibus est circa solas necessitates, restricta, Bern. The Rule of limitation in respect of us, is our Necessities. And our Necessities are to be considered according to our twofold condition, or estate, Corporall or Spiritual, either of soul or body: In both which respects, things may be said to be necessary, Absolutely or Respectively, Absolutely necessity is that without which the Life, either of soul or body, cannot be sustained: Respective necessity is that, without which neither the one, nor the other can be comfortably maintained: The former respects our Being, the latter our comfortable and Wellbeing. Now let us show how to apply these Rules for the limiting of our desires, both in things Corporal and Spiritual. First, for worldly things. No more are to be desired by us of them, than God hath required us to seek, and promised to give. Things necessary (which concerns our Persons, and tends to the preservation of Nature and maintenance of our Bodies in health, strength, and cheerfulness, or which concerns our Places and conditions, (without which our civil conditions cannot be comfortably maintained, neither in respect of ourselves, nor others depending on us,) may be desired and prayed for, but not things superfluous (for then they go beyond the bounds that God hath set them, 1 Tim. 6.8. ) 1 Tim. 6.8. And exceed the measure of those ends, for which they were ordained, (which are to glorify God, maintain ourselves, and relieve others) and so cannot be lawful. This abundance, or superfluity, God forbids even Kings themselves, Deut. 17.16, 17. Deut. 17, 16.17. Yet who have greater uses, and fairer pretences for such things, than Princes? If Kings may not multiply above that which is enough, for the estate of a King; what prerogative have any other to do it? It is true, That is needful, and may be desired by a man of one calling and condition, that may not by another, that is of a divers condition, and calling, because respective and conditional necessities follow the calling and condition of men. A King hath need of greater means to maintain his estate then any subject: and amongst subjects, one may have more need than another, according to their different callings (as there are warm days in Winter, and cold in Summer, respecting the season of the year; so there may be poor Lords, and rich Cobblers, in respect of outward estates) yea amongst men of the same Rank, and place, that may be desired as necessary for one, which may be superfluous for another. Timotheus his complexion and state of body, required that nessessarily, 1 Tim. 5.23. that another Minister's condition did not, 1 Tim. 5.23. Times, places, and conditions of men do much alter the case. Nor are we to judge what is needful and requisite for our Persons, or callings by our own covetous conceits, (for they have no limits) but what the godly of our rank and place, who are wise and frugal, declare by their practice to be needful. These things may be desired of us, and yet not absolutely but so far as God hath promised and engaged himself unto us in things of this nature, that is so far as they make for his glory, and our good. Secondly, as our desires respect things spiritual, so we are to make use of the former rules of Limitation, both in the removing of evil, and obtaining of good. First in desiring to have evil removed, our desires are to be ordered aright; And here we must distinguish of evil, which is of two sorts, first of Sin, second of Punishment; Evil that we do, and evil that we suffer. For the Evil of sin, here our desires are not to be limited, for as much as all Sin is a breach of God's law; and however Sin will be committed by us in this Life, yet God hath forbidden all, as well as any, and our desires should reach farther than our abilities; we should desire to be freed from every wicked way, and sinful work, 2 Tim. 4.18. Psal. 119.128. & 66.18. 1 Pet. 2.1. 1 Thes. 5.22. 2 Cor. 7.1. As for the Evil that we suffer, that is of two sorts, the Evil of Temptation, or the Evil of Affliction, but neither of these are absolutely to be prayed against, for as much as it is Gods revealed will that we must taste of them. As for Temptation to Sin from Satan as it is a motion, and solicitation to evil, it is to be prayed against, but under correction, if it may stand with God's good will and pleasure; but so far forth as it is a means to draw away our hearts from God, and turn us out of the way to Life, we are to desire the Lord absolutely to keep us from them, St. Paul prayed, 2 Cor. 12.7, 8. 2 Cor. 12.7, 8. to be (as it seems) freed from the temptations of Satan, but it is hard to say what St. Paul meaneth by that, however the words carry an Argument against absolute praying, against all Temptations; my grace (saith God) is sufficient for thee, I have as many Antidotes, as the Devil hath Poisons; I have as much mercy, as the Devil hath malice; There must be Temptations, but Temptations add to Mine and to thy glory; God should lose by it, and we should lose by it, if there were no Temptations. Math. 6.13. That petition, Math. 6.13. is not meant from being assaulted by any temptation, or being attempted to evil, but from being swallowed up by it, so that we are not us utterly, as vehemently, to pray against temptations, as we are against Sin. As for Afflictions, they are laid upon us by the hand of God, all come from him, and not to be despised not prayed against, Heb. 12.5, 6, 7. only so far forth it is lawful to pray against them, Heb. 12.5, 6, 7. as they are the punishments of a angry God, a part of the Curse, and a means to drive us to impatiency. And thus of limiting of our desires, in respect of Evil: Now of the Rules of Limitation, in respect of Good, a word or two. In good things our desires ought to be infinitely carried after them (for this is the measure of our desires in these things, to covet them above measure, 1 Cor. 12.31. & 14.1. 1 Cor. 12.31. and 14.1.) An unlimited desire is only there requisite, where the Object thereof is Infinite, and ordained to perfect man's nature, but not where it is only a means appointed for his benefit, and comfort; Here than we must distinguish between such spiritual things, which are absolutely necessary to salvation: those God hath absolutely promised to give to his, and these may, yea must absolutely be desired and sought for. And the Degrees of those Graces that admit of degrees, these may not absolutely be desired in every degree; because it is the grace itself, and not the degree that is absolutely necessary. Our Consolation lies much in the Comparative degree, but our Salvation lies in the Positive. God doth dispense with his gifts, and graces to every one as he sees fit, to one this measure, to another that. It is not warrantable to desire as large a measure of grace, as ever any Saint had, Not that degree of Faith which Abraham had, of meekness which Moses had, of Wisdom which Solomon had, of Patience which Job had, &c: God giveth his greatest measure of graces to those, he means to employ in greatest, and weightiest services; Although thy Omer, or Ephah be not pressed down, and running over, yet it is thy duty to be thankful, but so as still to use the means to increase thy graces, desiring God to bless the means to that purpose, for as much as thou knowest not, Ames. de. Couse, p. 147. to what increasings thou may'st attain unto but no way to limit God. Yet such a degree of grace thou may'st desire absolutely, as is necessary to keep thee from scandalous sins, and enable thee to walk on in the ways of piety, and to the keeping of Faith, and a good Conscience, Psal. 19.14. James 1.5, 6. 1 Cor. 10.13. And thus we have done with the Motive, taken from the facility of granting the thing desired. It was but three Loaves he desired to have lent him: Now let us see how he Prosecutes his suit. And with what Argument he doth press it upon his Friend. Text. verse 6 [For a Friend of mine in his journey is come unto me, and I have nothing to set before him.] The occasion of troubling you is urgent, a Friend of mine is come to be my guest, and I have not wherewith to entertain him; had I of my own at home, I would not be troublesome, but I have it not, wherefore I am necessitated to seek out for a supply: you see then that, Doct. Necessity carries with it strong force in Reasoning. Or, An Argument taken from necessity, is very powerful and weighty. Christ commanded his Disciples to use this Argument to any one that shall demand a Reason of their losing and carrying away the Ass with her foal. The Lord hath need of them, and that shall satisfy, Math. 21.3. Math. 21.3. This Reason caused the Apostles to preach to the Jews before they turned to the Gentiles, Acts 13.46. And why Paul was so diligent in preaching of the Gospel, necessity is laid upon me, Acts 13.46. 1 Cor. 9.16. Rom. 13.5. 1 Cor. 9.16. so Rom. 13.5. you must needs be subject. It is as a strong Argument for Abstinence from things indifferent, Acts 15.28. Rom. 12.13. 1 John 3.17. Luke 10.42. Acts 15.28. To works of Charity and Mercy, Rom. 12, 13. 1 John 3.17. to seek after grace in attending on God's Ordinances, Luke 10.42. Such force is in it, that it prevailed with Pilate to deliver an Innocent, against his Conscience, into the hands of the Jews to be crucified, Luke 23.17. Luke 23.17. Reas. It hath the force of a Law with it, it doth command, yea it is above Law, for Necessity hath no Law, that is none that can command it and overpower it. Necessitas non habet legem sed sibi legem f. cit. It dispenseth with the Law (as David in eating Shewbread, Circumcision in the Wilderness, Journeying on the Sabbath, etc.) and yet it is a Law to itself. Themistocles coming to the Andraeans for Tribute, told them that he was accompanied with two Goddesses, Abbot, descript. of the world, p. 228. Eloquence and Violence, they replied that they had two Goddesses as strong which did deny, Necessity and Impossibility. They had it not neither was it possible to part with that which they possessed not, Necessity prevails more than any other Goddess. Use. 1 Let us make use (but a right use) of this kind of arguing. There are some that plead Necessity where there is none, as Rich men, who pretend, necessity compels them to borrow, scrape together, &c: Some make it, and then plead it. A practice in these days ordinary. Some bring it for their justification in Sinful courses; as to Lie, Swear, break the Sabbath, they cannot subsist, and of necessity they must do thus or thus, or else they must do worse, and of two evils the least is to be chosen: which albeit it be true, being rightly understood of the evils, of pain and punishment, (for there, è malis minimum.) (And so it was necessary that David should make choice of one of the three, 1 Sam. 24.12, 13, 14. Famine, Sword, Pestilence, and it was his Wisdom to make choice of the less,) yet this is not true of the evil of Sin, (for there è malis nullum, Rom. 3.8. Rom. 3.8.) No man can be driven into such a straight as to be necessitated to Sin; he cannot be so encompassed betwixt two evils, but that he may find an outgoing, without a third. Herod was not necessitated to cut off John Baptists head, because of his rash oath; he should have broke that bond. There cannot a case be imagined, wherein it should be impossible to avoid one Sin, unless it be by the committing of another. Therefore an Argument drawn from necessity in that case is invalid. But in our Requests made to God or Man, as concerning things necessary, Gen. 47.18. and lawful, it may be pressed. To man; so Gen. 47.18. We will not hid it from my Lord, how that our money is spent. So in case of debt, 2 King. 4.1, 2. 2 King. 4.1, 2. That distressed Widow of one of the Sons of the Prophets, comes to Elisha, and be moans her condition; her Husband was dead, died in debt, and moves compassion from her necessitous condition; she had nothing to pay, and her Creditors come and Arrest her Sons, and carry them away for Bondmen, who were the only comfort of her L●fe remaining. This moves Elisha to study to do her good, and relieve her wants by Counsel and Miracle. So the poor oppressed, made known their necessities to Nehemiah, Neh. 5. 1.-6. c. 5. 1.-6. which moved him exceedingly with Compassion towards them. And the Necessities of the Saints of Jerusalem, is used as an Argument to stir up Charity, 1 Cor. 8.2. 1 Cor. 8.2. By the same Argument may our Requests to God be pressed. So did Jehosophat, 2 Chron. 20.12. So Hezekiah, 2 Chron. 20.12. 2 King. 19.14. Psal. 70.5. & 86.1. 2 King. 19.14. So David, Psal. 70.5. & 86.1. Many examples might be brought, Act. 4.27.29. And indeed it is a great fault not to lay open thus our wants. Beggars much move by showing their sores: man may turn away the eye, but God will not, and beholding us, he cannot but pity us. David (Psal. 25.18.) desired God to look upon his affliction, Psal. 25.18. and his misery: the Proph●t knew that having obtained that, help would soon follow; His eye is a healing eye, a helping eye; So Moses speaking of the Fruitfulness of the Land of Canaan, ren●ers this to be the Reason of it the Eyes of the Lord were always upon it, Deut. 11.12. from the beginning of the year, unto the end thereof, Deut. 11, 12. So, that poor dejected soul that lies under wants and miseries, shall have a cheerful Spring, a fruitful Autumn that hath the Eye of God cast upon it; his Eye makes our Midnight, Noon; our Capricorn Cancer; our Winters, the Summer's Solstice. It sanctifyes, yea it glorif●es all our Eclipses, of poverty and want; it turns our want into fullness, our stones into Bread, our Water into Wine, if he please but to look upon us, he presently remembers our case as he ●id Peter's, Luke 22.65. Luke 22.65. But this cannot be expected he should do, till we urge this Argument, and press it upon him; I am nothing, I have nothing, I am needy, and in ●ant, Psal. 12.5. behold my Affliction and my misery. And then for the sighing of the poor and needy, God will arise as Psal. 12.5. And as Pliny tells us of some Creatures which hatch their eggs only by looking on them, Plin. lib. 10. c, 9 so will God with his Eye help us, and hatch us up again, be our Condition never so sad. Use. 2 And as our Necessities are a prevailing Argument with God, so they should be alike praevalent with us, in respect of our brethren's necessitous conditions. How often do we hear Need speak, when yet the needy man saith nothing? Revel. 1.12. his Case cries aloud when he is silent, St. John Revel. 1.12. speaks of seeing a voice; A man may see a sound, a sad aspect, a pale look, a hollow cheek, a bloodless lip, a trembling hand speaks loud, and presseth this Argument of such men's necessity, who yet are more perplexed to ask, then to want. Lay thine ear unto the ground, and hearken after them that lie in the dust, inquire after the necessities of the poor distressed, and let that Argument of Necessity prevail with thee, which doth with God and all good men. More particularly: This Necessity of his did arise from a double cause. The one respects his guest that was come unto him, the other himself. In respect of his guest, First he was no stranger, but a Friend of his, so that what was done on his behalf, he judged as done for himself: Secondly, he in his journey had come out of his way to visit him. And by the Law of equity, kindness must be required with kindness. Then in respect of himself, and present condition, which was such that he had not wherewith to entertain his Friend, which did cause him to seek out at that time of Night: Of both something, briefly. It was on his Friend's behalf, that he was at this time a Suitor, yet so as that he sued as for himself, [Lend me for a Friend of mine.] Thence observe, Doct. A true Friend, makes his Friend's case to be his own: what is done unto a Friend, or for a Friend, is esteemed by a Friend as done to, and for himself. So David made Abiathars' case his own, 1 Sam. 22.23. 1 Sam. 20.34.41. Psal. 35.14. Mark. 9.22. 1 Sam. 22. ult. And Jonathan, david's, 1 Sam. 20.34.41. This David intimates, Psal. 35.14. I behaved myself as though he had been my Friend: why how was that? in mourning for their sad estate, as though it had been my own. So Mark. 9.22. The Fat●er cries come and help us, and have compassion on us, when it was his Child only that was possessed. This is required and enjoined of all Religious Friends, Rom. 12.25. Heb. 13.3. Rom. 12.15. so Heb. 13.3. And this was the Apostles own practice, he joyed in the prosperity of the Church of Thessalonica, as in his own▪ 1 Thes. 3.7, 8, 9 1 Thes. 3.7, 8, 9 2 John 1.4. 2 Cor. 2, 3. So St. John to hear of the Children of the Elect Lady, that they walked in the Truth, 2 Epist. 1.4. so 2 Cor. 2.3. St. Paul is confident, that his joy, would be the joy of them all. And so for Sorrowing at the Adversity of Friends, see Neh. 1, 2, 3, 4. Dan. 9.4. These were safe enough themselves, Neh. 1, 2, 3, 4. Dan. 9.4. Esth. 7.4. 2 Cor. 11.28, 29. yet their Friend's case was theirs. So Esther. 7.4. and 2 Cor. 11.28.29. Use. You that profess Friendship to others, may make trial thereof by the point in hand▪ whether your Friendship be sound and good, either to God, or Man. To God, who would not be esteemed for the Friend of God? but who are affected with God's cause, as if it were their own? Should we be wronged in our Body, Name, or Goods: in our Wife, Children, Servants, how would we take it? alas, our zeal would be stirred up we would not endure it. But doth not God suffer in these daily? and yet we are silent, and can well digest this; do we then herein make our Friend's case to be our own? so on the other side, how cheerful are we, and joyfully affected when all things go well with us and ours? Is it so with us in God's cause, when it goes well with the Church? Alas it is otherwise, we make not this Friend's case to be our own. And in our Friendship towards others, which we pretend to bear, there we are much wanting. Every member of the body, hath a sense of the injuries, the other members suffer, yet we hear and see the injuries of our Brothers without remorse, Amos, 6.6. Sometimes it may be, Amos 6.6. we can rejoice with them that do rejoice, but how seldom do we mourn with them that mourn, and weep? we are so taken up with our own ease and pleasures, that we have no leisure to think of the distress and misery that they are in, whom yet we pretend to bear much love unto. Christ told his Disciples, that their Friend Lazarus was dead, this so affected them, that they made a motion one to another, to go and die with him, john 11.16. Tell many of us, John 11.16. your Friend such a one is weak, sick, in great want, we are little moved therewith, etc. Use. But let the godly be herein comforted: true Friends will lay to heart their case, and make it as their own, they will mourn with them, pray for them, as for themselves, and though all our Friends on Earth should fail as, Isay. 63.9. yet we have a fast Friend in Heaven, who doth sympathise with us in all our Afflictions; and is hungry, thirsty in us, and esteems our case to be his, as we have it, Math. 25.40. Math. 25.40. and hath been before showed. Secondly, in that this Friendly guest came to give his Friend a visit, and that (not as the Samaritan did the wounded man, in transitu, Luke 10.33. Luke 10.33. but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de via, out of the way (saith the O iginall): we may stop here a little, and, for all our haste, take up this useful Observation. Doct. It is a Friendly part to visit, albeit we go somewhat out of our way to do it. David remembering the kindness, that Nahash had showed him, sent and visited Hanun his Son, as a testimony of true Love (albeit it was ill requited, 2 Sam. 10.2. 2 Sam. 10.2.) Joash pretending great Love, and bearing good will to Elisha, gave him a visit, 2 King. 14.14. 2 King. 14.14. And St. Steeven mentions it as a Friendly office in Moses, Acts 7.23. Luke 1.39. to go and visit his Brethren, Acts 7.23. Mary goes into the Hill-Country, to visit Elizabeth, Luke 1.39. and Elizabeth being delivered, was visited by her Neighbours. verse 58. verse 58. Barnabas and Paul resolved thus to manifest affection to their Brethren, Acts 15.36. Rom. 15.24. Heb. 13.23. 1 Thes. 3.6. Gal. 1.18. Acts 15.36. This St. Paul promised the Romans to do, Rom. 15.24. The Thessalonians desired it, 1 Thes. 3.6. He went up to Jerusalem to see Peter, and abode with him fifteen days. Gal. 1.18. And how many bouts did he fetch in his travails, to come to those whom he affected? Reas. Things of like Nature desire Union, and Communion: two flames of fire make one; and two Rivers, (if they meet) fall into one stream; Now Friends being of like affection, temperature and condition cannot be kept one from another; besides, Love is of an uniting nature, and covets the presence of the beloved party. Use. This duty than would not be neglected, nor misinterpreted: strangeness alienates affection exceedingly, when Friendly society doth enkindle it. A great cause of this neglect is misconstruction, as if Friends came to betray us, not to comfort us; So Hanun's Servants misconstrued David's kindness, 2 Sam. 10. 2 Sam. 10. But in the neglect of this duty, we rob ourselves of much good, for great benefit ariseth from Christian visitations hereby; First, Love is preserved, united, and maintained: Secondly, hereby the gifts that God hath betrusted us withal, are communicated to the good of others. Ferus on Matthew tells us, that it was an ancient practice of Monks, to meet together once in a week, and acquaint each other with their temptations, and with the means of resistance, with the issue thereof. Thirdly, the gifts of each other are hereby sharpened, as iron by iron, and increased, as flower to flower, which makes the sweeter posy. Fourthly, hereby we become more encouraged, and emboldened in our Christian course, as St. Paul was by some of the Brothers that he met with, Acts 28.14, 15. Acts 28.14, 15. Let us then visit one another, not so much with bag and bottle to chat and prattle, but that one may be bettered by another, with Christian Counsel. It was the speech of Seneca, that he seldom or never came into company, but he departed worse than he came; but whose fault was that, either he chose not good company, or made no good use of it; It is a scandal that is cast upon Religion, and the Professors of it, that they are unneighbourly and unsociable, God himself loves society, he loves holy meetings, he loves the Communion of Saints, the household of Faith, and his delight is to be with the Sons of men, and well approves that the Sons of men should be one with another, yet so, that he may not be excluded, but be esteemed one of our visitors in our meetings, and looks that as he visits us, we should visit him in his house, and Ordinances, where we may visit one another one day in leaven, if we visit not where else, and at no time else, Psal. 122.1. Psal. 122.1. Again, take notice how that this Friend, who came out of his way to visit his Friend, caused this Friend thus visited by him to go out of his doors at this time of Night, to visit another Friend on his behalf, that he might be the better enabled to manifest his friendly affection in the entertainment of that Friend, who came thus to visit him, from which intercourse we may observe that, Doct. Love amongst Friends is Reciprocal. Courtesies pass interchangeably betwixt Friend and Friend. If you observe it, you shall find that for the most part, wheresoever the obligation of Love and Friendship is mentioned in Scripture, the condition is expressed that it be mutual, Be kindly affectioned one to another, with brotherly Love, saith the Apostle, Rom. 12.10. so Gal. 5.13. In Love serve one another. So in Hospitality entertain one another, Rom. 12.10. Gal. 5.13. 1 Pet. 4.9. Gal. 6.2. Colos. 3.13. Rom. 16.16. 1 Thes. 5.11. Jam. 5.16. 2 Cor. 6.13. 1 Pet. 4.9. In Compassion bear one another's burden, Gal. 6.2. in Patience forbear one another, Colos. 3.13. In Courtesy salute one another, Rom. 16.16. In Christian Communication edify one another, 1 Thes. 5.11. In Devotion pray one for another, Jam. 5.16. Still St. Paul call for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompensing of the same Christian duty, a reciprocallnesse it it, as 2 Cor. 6, 13. his heart was enlarged, and their bowels should not be straitened. And where true Friendship hath been, it hath been always thus, as betwixt David and Jonathan; 1 Sam. 18.4. 2 Sam. 9.1. Jonathan shows kindness to David, and if David cannot show the like to Jonathan, he will do it to Mephibosheth for Jonathans' sake. So when Solomon and Hiram entered into a league of Friendship; Hiram will accommodate Solomon with Cedars, and Firr-Trees, for the building of the house of the Lord; and Solomon will re-accommodate Hiram, with Wheat and Oil for food, 1 King. 5.8.11. for his household, 1 King. 5.8.11. The Church of the Thessalonians was highly commended for this Reciprocation in Charity, 1 Thes. 3.6. 2 Thes. 1.3. so 1 Thes. 3.6. you desire greatly to see us (saith the Apostle) as we also to see you: Amongst the Heathens the like hath been found, as betwixt Pylades and Orestes, Damon and Pythias, Scipio and Laelius, and divers others (before mentioned.) Quest. But what mean we by this reciprocality? must there be always an equality in the return, like for like, so much for so much, & c? Resp. That is not the meaning; for many times one Friend, may receive from another more courtesies, and greater benefits than he is able in like kind, or measure, to repay; either by rea●on of the great odds of the estare and condition of Friends, Danaeus de. amicit. or else for the difference of their wealth and ability; one may be very rich, and the other poor, one fortunate, the other miserable, one exiled and banished, the other living at home, in his native Country. In these and such like cases no man can requite so amply and beneficially as he received; yet he is to requite in as good a manner, and measure as he is able, (as David did in requiting Jonathan.) So that still it is a truth (notwithstanding this inequality,) Courtesies and favours amongst Friends are always mutual and interchangeable, albeit not always alike and equal. Reas. The Love of Friendship cannot but be mutual, because (as we have showed) the foundation of it, is, a similitude of manners and dispositions: This similitude being a Relation, cannot but be in both: Two Spirits warmed with the same heat, will easily solder together. So two Lutes (they say) meeting in a pitch, the one sounds when the other is struck. Use. 1 Many actions of unkindness are in these days, (wherein we live) commenced against pretended Friends for their breach of Friendship this way: Neighbour doth not only complain of Neighbour, but nearer Relations, as Husbands of Wives, and Wives of Husbands; Parents of Children, and Children of Parents, Pastors of people, and the People of their Pastors, all say with the Apostle, 2 Cor. 12.15. the more I love, 2 Cor. 12.15. the less I am beloved: much kindness I have showed, but none returned. God's Children have been much troubled at this, Psal. 35.12, 13. Jer. 18.20, 21. Omnia te advorsum speetantia, nulla retrosum. 2 Tim. 3.1, 2. Use. 2. as Psal. 35.12, 13. Jer. 18.20, 21. Indeed it is Lion-like, not Love-like so to do; but it will be so, so long as there is so much self-Love (which like Charon's Boat carries all over the dismal Lake (as they say) but brings none back) and so little Love of Friendship to be found in the world. Use. 2 I would it were otherwise, but it cannot be expected that it should; whilst iniquity doth abound amongst us, Math. 24.12. and true Love waxeth cold. Seneca aptly resembleth the mutual, and reciptocall duties of Friendship in giving, and receiving benefits, one from another, to a game at Tennis, where the Ball is tossed backward, and forward, from one Racket to another, and never falleth to the ground, for if it fall, it is his forfeit who missed the stroke. So every kind office wherewith our Friend serveth us, aught to be returned back unto him, that no courtesy fall to the ground. To stir us up to hold this fair quarter in Love, and Friendship, I shall commend a few things to your serious thoughts. First, remember that all Societies are like Archbuildings (as one speaketh) in which, unless every stone upholds the other, the whole frame must suddenly fall. Secondly, as affection is mutual, so the gain is reciprocal. As in a building, the Walls bear up the Roof, and the Roof keeps the Wall and Timber from rotting. It was a good saying of chrysostom Naturally a man hath but one head to advise him, one tongue to speak for him, two eyes to see for him, two hands to work for him, two feet to travail for him: Now (saith he) had a man but that skill, and cunning, to make that one head, that one tongue, those two hands, and two feet, many; he would hardly be circumvented by any carnal Policy. By mutual Affection one with another, this is done. Thirdly, very Nature calleth on us for this Reciprocallnesse, and leans to mutual requital. Doth not the Earth which receives moisture from the sky, repay it back again into vapours, and exhalations? Doth not the Rock which receives a sound from the air before it be fully given, return it by an Echo? Doth not the stony Wall being heated by the Sunbeams, reflect-back heat? Doth not my bed, and keep me warm all day, when I have warmed them? Are not all Creatures friendly to those that do befriend them? The Lion, the Dog, the Stork are all returners of Love for Love. Shall I instance? Aul. Gul. We read in History of one Androclus, who was a slave to a Noble man of Rome, and condemned to die, he being brought out of prison was to combat with a very great and strong Lion, (for to that kind of death, the Romans used to condemn some sort of malefactors) (delighting much in that kind of combat between man and beasts) when all expected that the combatant should be suddenly devoured, and torn in pieces by the savage beast, the Lion no sooner saw the man, but he came unto him, fawned on him, and licked his hands and feet, holding up his own foot in the sight of all the people: The matter being enquired into, it was found, that this Androclus being in Africa with his Master, (to whom the Government of that Province fell, ran away from him (through cruel usage) into the deserts, being there in a Cave, this Lion came to him groaning and halting, and offered to him his paw grievously wounded with a stub: Androclus plucks out the stub, washeth and dresseth the wound, and cures the Lion; for which the Lion (as a diligent Servant) brought every day to Androclus a part of his prey, for the space of three years together, afterwards Androclus wandering from his Cave was found, and sent to Rome to prison by his Master: not long after the Lion was likewise taken, and his fierce nature conquered by that good turn done him by Androclus, so that he would not hurt him; whereupon the Emperor pardoned Androclus, set him free, and gave him the Lion, of whom the people usually said, Hic est Leo hospes hominis, hic est home medicus Leonis. This is the Lion that fed the man, this is the man that medicined the Lion. The horse of Nicomedes, would never eat meat after his Master was slain in the Wars, but wasting daily with sorrow and emptiness, soon after died. And when the Turks had for their pastime cut off five hundred captive Christians by the middle, in Constantinople; their Carcases lying on the ground where they were slain, an Ox coming into the field, finding his Master's carcase (amongst the rest) lifted it up with his horns and carried it away to another place, and returning, fetcheth the other part and joined them both together, which thing being brought to the ears of Mahomet the great Turk, he caused the parts of the body to be separate again, and brought to the former place, the Ox following findeth out his Master's Corpse the second time, and did as he had done before, which the great Turk beholding, caused all those dead bodies to be buried, and the Ox to be kept amongst his own Cattle during life. The kindness and fidelity of Dogs towards those who have daily fed them, is no less remarkable (if it be not troublesome nor offensive to any, as I hope it will not) I shall only relate unto you what we read in the French History: A Gentleman of France being murdered, his Dog would not departed from the slain Corpse, until by the Kings command he was by force taken away; The Murderer could not by any means be heard of until it happened, that as the King was walking and taking a view of his men, the Dog waiting upon the King, the Murderer passed by, whom the Dog no sooner perceived, but he ran furiously upon him, and returning again to the King looked earnestly in his face, as though he required Justice, and thus ran to and fro; barking and howling, so that the King and the rest suspected that he was the person that did the Murder; he was thereupon examined, but denied the fact; Thereupon the King was purposed to make trial what the Dog would do, he gave leave to the Gentleman to use his sword for his defence, and armed the Dog with Leather, and so turned them both together; the Dog assaulted the Gentleman with such fury and violence, that perceiving himself like to be torn in pieces, and unable to defend himself from the Dog (he desiring to be freed from his fury) confessed the fact. The manner of this fight was commanded by the King to be drawn in a table for a memorial, and to be kept in the King's Court, where it was to be seen many years after. The like discovery we read was made by a Dog of the Murderer of his Master, in King Pyrrhus his Army. Many strange relations we find in good and credible Authors of Love and kindness, showed by bruit beasts (in their kind) to those that have been kind unto them, which might be mentioned to the shame of those that are ungrateful: hear how God complains of ungrateful Israel, Isay. 1.3. Isay. 1.3. The Ox knoweth his owner, and the Ass his Master's Crib, but Israel doth not know, my people doth not consider. But I forbear, nor should I have spent so much time in these things, were it not that I did speak to the shame of many (who yet will know no shame) in not answering kindness with kindness. There should be in all Recursus gratiarum; they are beasts and worse than beasts that do not so: A very ill disposition is discovered to be in such. A good Nature is loath to receive kindness, where he cannot re-render it. If it be so, that he cannot, yet he will ever have a ready mind to make some Return, although his hand be shortened. Use. 3 It may direct us in a course how to get Love; I will tell thee saith Seneca, Senec. Epist. 9 Ut ameris am a. how thou may'st make another Love thee without a Love-Potion, Spell, or Witchcraft. If thou desirest to be beloved, Love thou first, sincerely and entirely. This is a compendious way to be beloved. (Austin excellently to this purpose) Nulla est major provocatio ad amandum, &c: Aug. lib. de cat. rud. There is no greater provocation to Love, then to prevent in loving. Love is the Loadstone of Love, he must have a very hard heart which (though he will not of his own accord yield Love) will refuse to requite it. Thus the bands of Syria were overcome with kindness, 2 King. 6.23. 2 King. 6.23. Use. 4. And (to carry this, yet a little higher) it may be of use unto us to stir us up to Love God again, who hath Loved us first, and given his Son for us, 1 John 4.16. he loved us not-existing; 1 John 4.16. Tantus tautum gratis tantillos et tales Bern: de dil: Dei. Luke 7.37. nay resisting, and shall we make no return? None breathed more Love then St. John, nor was any more beloved than he; Marry could not but love much, having much forgiven her, Luke 7.37. Certainly the loving kindness of God hath such an operative virtue in it, that it cannot but deeply affect those who seriously fix their minds upon it: (as fire heateth those who stand nearer it.) You may read, 1 Sam. 24.17. 1 Sam. 24.17. how David's kindness in sparing Saul wrought upon him, and how it thawed his frozen heart, and made him relent, and kindle a fire of affections of Love in him, Come again my Son David, thou art more Righteous than I, &c: So the Consideration of God's kindness in sparing of us from Hell, and not only so, but in giving his Son to die for us, cannot but affect us, and cause us to return back Love for Love, (if our hearts be not extremely hardened,) 2 Cor. 5.14. 2 Cor. 5.14. Pro. 8.17. John 14.21. Bern. Epist. 107. Nor can any of us have any comfortable assurance that God Loves us, if we Love not him again, Pro. 8.17. John 14.21. Let me conclude this Use with that of Bernard, Let no man whose heart can truly testify for him that he loveth Christ, make any doubt but that Christ loveth him: for how can he choose but Love thee; when thou Lovest him, who loved thee, when thou lovest him not? You have heard how this man was necessitated to seek out on his Friend's behalf: in the next place take notice of his own want, which did occasion this trouble at this time of Night. Text. I have nothing to set before him] that is, no fitting provision for the entertainment of such a Friend as he is. Observe hence, that Doct. It is sense of want that makes us to seek out. It was want that caused Abraham to go down into Egypt, Gen. 12.10. Gen. 12.10. Gen. 26.1. Gen. 42.2. Gen. 43.2. Isaac into Gerar, Gen. 26.1. jacob to send his Sons into Egypt, Gen. 42.2. And a second time to part with his beloved Benjamin, Gen. 43.2. Elimelech was enforced through want, to go down into the Country of Moab, with his Wife and two Sons, Ruth. 1.1, 2. and continue there, Ruth. 1.1, 2. It was want of water that enforced Ahab to seek to Elijah the Prophet, 1 King. 18.16. 1 King. 18.16. 2 King. 3. And jehoram to seek to Elisha, 2 King. 3. And want of food that caused those Lepers that sat at the gate of Samaria, 2 King. 7.3. to fly to the Camps of their enemies, 2 King. 7.3. And the want that the Prodigal fell into, by reason of his Prodigality, was that which caused him to return to his Father's house, Luke 15.14. Math. 9.12. Luke 15.14. Hereto tends that of our Saviour, The whole have no need of the Physician, but the sick, Math. 9.12. Reas. For first, Nature is proud, and loath to be beholding to any till needs must: every man naturally loves in the first place, to be beholding to himself in any extremity: and if his own wit, or his own purse, or his own projects, or endeavours will help him; he will seek no further, he had rather pay than pray. Then again; Life is dear, and Nature is forcible to seek out for the preservation of itself, when it is necessitated and put to it, it will seek out before it suffer too much, and break through stone Walls rather than famish. Use. 1 From hence we may conclude, that there is some good comes unto us by want, some profit we may have by it. It teacheth us the worth of things most truly, and maketh us value the mercy as we should (at least far better than otherwise we would.) It is the sharp Winter, that makes the Spring to be sweet, and pleasant; and the Night's darkness that makes the light of the Sun to be desirable: So sickness makes health more grateful; Pain, Pleasure, more delightful; Want, Plenty more Comfortable; And it makes exceedingly for the preservation of Love and Unity, amongst Neighbours, and towards the maintenance of civil society, and commerce amongst Christians. And this is one Reason why it hath pleased the manifold wisdom of God, to enrich several Countries, with several Commodities; Non omni●● omnia tellus. divers gifts to several Persons, not all to any one, that our wants may be supplied by their fullness, and one be beholding to another for a supply of his necessity, which otherwise would not be. Laish was a secure and careless people, and the Reason is rendered to be this, they had no want, Judg. 18.10. Judg. 18.10. A fullness causeth us to contemn, and scorn those whom in our wants we are glad to make use of. So we read, Judg. 11.6. Judg. 11.6. The Elders of Israel did of Jeptha; And Samson of the jawbone of that Ass, wherewith he had killed many Philistims which he threw away, but after being athirst, he runs to that contemned jawbone for water, Judg. 15.17, 18, 19 Judg. 15.17, 18, 19 that indeed was God's work, he clavae the hollow of the jawbone, and caused water to flow from thence. And so is this to bring good out of want to us, and therefore despise it not. Want is a good Neighbour, a good Townsman; it will send, it will visit, it will use good words, give fair language, &c: It is a good Market-man, it will tend to the Market (rain or Sunshine) it knows the worth of blessings, of Health, Peace, Plenty, and it is willing to come to the price, though it pawn the coat it will buy. And it is a good Churchman too, it carries a man to the Word, to the Sacrament, to Prayer, &c: And therefore although want goes in mean , with a patcht-coate, and is clad oftentimes in Sheep-skinns, and Goats-skinns; Heb. 11. ●●. albeit it hath lean cheeks, hollow eyes, staring bones, and is of a sad countenance: yet despise it not seeing there may be a blessing in it, many have cause to bless God that ever they came acquainted with it. Priissem, nisi periissem, If I had not perished, I had perished, said Themistocles; having been first banished by the Greeks, and after advanced by the Persians. Thus far the letter of Parable hath carried us. Now let us take notice of the sense mystical, and moral Application. Who this Friend should be, that in his journey comes out of the way to visit his Friend, is questionable: Theophylact's opinion is, that the Angels of God▪ who assist us in all our ways, are to be understood thereby: Bernard conceives that it is man himself, who in his journey to the grave, comes out of the way, wherein he naturally is (the way of Sin and Vanity) and by true conversion visits his own soul by sad and serious thoughts of his sad condition; (as did the Prodigal upon his return to his Father's house, Luke 15.) And this his opinion is best liked, and most followed. Gualther observes from hence that, Doct. Whilst we are in the body, we are in our journey, we are all of us but a brood of Travellers, during our abode on Earth. To which point I shall speak something. In a twofold respect, man in this Life, may be said to be in his journey. In respect of his Being, and in respect of his Doing. In respect of his Being, he is a Traveller, or Pilgrim, for he Travails from the Womb to the Grave, from the Cradle to the Coffin without Intermission, whether he be by Sea or by Land, on horseback, or on foot, sleeping or waking, he is upon his journey still, and daily shortens it. As Rivers run back into the Sea from whence they came, and Bees into their Hives from whence they fly; Gen. 3.19. so dust we are, and to that we must return. Indeed Rivers and Bees go often into their journeys, man only once, and when he returns to the Grave, he is come to his how e, Job. 17.13. And there he is well known, and amongst his kindred, Job. 17.13, 14. Job. 17.14. And yet the Grave is not the furthest end of man's journey. The way of his Doing carries him to a further home; Every Action is a step, that tends to Life or Death, to Heaven or Hell; 2 Cor. 5.6. Rom. 2.7. Acts 1.25. Rom. 2.8, 9: Heaven is the Godly man's home, the end of well Doing, 2 Cor. 5.6. Rom. 2.7. And Hell is the wicked man's home, Act. 1.25. and the end of wicked Doing, Rom. 2.8, 9 Thus every one is in his journey, and upon his travail, all the while he liveth here, he is from home, upon the way, and so properly a Pilgrim on Earth, he is borne out of his own Country, as no other Creature is. The steps or paces that the Godly take in the ways of well-doing, are holy motions, godly resolutions, pious actions, etc. And so they proceed from strength to strength, till they see God in Zion, Psal. 84.7. Heb. 11.14. which is the City and Country the Ancient Believers sought, Heb. 11.14. There be also the paces or steps of sin, evil suggestions, consent, doing, defending, &c: by these the wicked are carried to Hell in the broad way, as to their own Country. Use. 1 By this than we may be informed, both of our present and future condition. For the present you see we are all but Journeymen, this world is not our resting or abiding place, think not of staying here, away you must; home, home, must be thought on. And for your future estate, that may be judged of, by the way you take; Such as the way is wherein a man walks, such shall his end be, that he will come unto at last: Deut. 30.19. Deut. 30.19. The broad way tends to death, the narrow way is the way of Life, Math. 7.13, 14 Math. 7.13, 14. Use. And from hence we may be directed for the ordering of our Conversation aright; 2. Psal. 50.23. are we in our journey, in our Pilgrimage, why then show yourselves wise Travellers and that, First in choosing the good way to walk in, Jer. 6.16. Jer. 6.16. there are more ways (we say) to the wood then one. So to Hell there is the way of Hatred, that was cain's way; the way of Pride, that was Absoloms' way; the way of Covetousness, that was Balaams' way; the way of Envy, and murmuring, that was Corah's way. And many such ways there are, all crooked, dark, and dirty ways, woe to those that walk in those ways: Judas 11. John 14.6. but the way to Heaven, that good old way is but one. I am the way saith Christ (and he was before the world was) a safe way, a straight way, a plain way, and a pleasant way: walk in the steps of faithful Abraham; Rom. 4.12. that is the way. verse 5 John 14.4. Secondly: get a good Guide. Wither I go you know, (said Christ to his Disciples) and the way you know: Should he say so to many of us, our answer must be the same with Thomas, Lord we know not whither thou goest, and how can we know the way? our knowledge of the way is but confused, and indistinct at best; and, Rom. 3.17. by nature, none at all, Rom. 3.17. The best needs a guide, because of our blindness; Math. 4.14. Isay. 48.17. Psal. 32.8.143.10. Exod. 33.12. blind guides are dangerous, get the Spirit of God to guide thee, Isay. 48.17. Psal. 32.8. and 143.10. This was a special favour that Moses craved, & God granted, Exod. 33.12. The Pillar should go before them still, as it had done, and show them the way. God goes with his Church, by his Spirit (and that in a Pillar;) it guides us in the word, and by the word, 1 Tim. 3.15. Ephes. 5.15. Colos. 4. Isay. 30.21. which is the Pillar of Truth; by that we come to know the way, and are directed in the way, how to walk, Ephes. 5.15. Colos. 4. Isay. 30.21. Thirdly; affect good company in your journey. David called on others to accompany him, and was glad when he had associates, Psal. 122.1. Isay. 2, 3. Psal. 16.3. Psa. 122.1. so Isay. 2.3. But make choice of good company (else better go alone,) Psal. 16.3. Fourthly; provide for your journey, first lay by what may clog you, H●b. 2.6. 2 Cor. 7.29. Heb. 12.1, 2. Heb. 2.6. clog not yourselves with thick clay. Of the Christian Pilgrim the Apostle speaks, 2 Cor. 7.29. Nor with heavy garments, Heb. 12.1, 2. A Viaticum is enough for a Viator, 1 Tim. 6.8. Mark. 6.8, 9 Math. 10.10. 1 Tim. 6.8. Then provide yourselves of what is necessary. So Mark 6.8, 9 A staff must be taken, although staves were forbidden, Math. 10.10. A staff is necessary to stay us, but not staves to load us. So shoes, and a sword, Ephes. 6.16. For let us be assured, Ephes. 6.16. Psal. 140.4, 5. we shall be waylaid, Psal. 140.4 5. Fifthly, Hold out to the end; play ruth's part, not Orphahs, Ruth. 1.14.16. Ruth. 1.14.16. Let no temptation on the right hand, stop thy journey. A Pilgrim travailing to Jerusalem, saith the story, came to a City where he saw a goodly training, and mustering, there he had a mind to stay, but that he remembered, that was not Jerusalem; he passed by another, where he saw great sports, and pastimes; and by a third, where were goodly buildings, fair Ladies, &c: in all these he had a good mind to stay, but still he remembered Jerusalem, the place to which he was going. So must we think when we meet with earthly delights in our journey, fair houses, goodly furniture, yet this is not Heaven. Nor may we be discouraged on the other hand, with storms, tempests or harsh usage, that we meet withal; Regard not the difficult passage, but the good end, and whither it tends; if it be easy, thou may'st suspect it, if hard, yet endure it. Dr. Taylor leapt when he came near the stake, for that he had but one stile more to his Father's house. But I will carry this Point no further, I now dismiss it and proceed. In that this Friend came to his Friend in the behalf of his Friend, our Saviour seems to hint thus much unto us, that, Doct. God is to be sought unto in the behalf of others, (especially of those whom we most affect) as well as on our own behalf. Whom we Love and truly affect, them we will pray for, yea the more earnestly we Love any, the more fervently shall we pray for them, 1 Sam. 12.23. God forbidden (saith Samuel) that I should cease to pray for you. What could move him to do this, 1 Sam. 12, 23. Psal. 35.13. Rom. 9.3. & 10.1. Rom. 1.9, 10. Colos. 1.3. & 4.3. Philem. 1.3. 2 Tim. 1.3. Philem. 4. Luke 22.32. John 17.9. Gab. Biel. Nominativo, Pro seipso. Psal. 51.1. & 69.1. Luke 18.13. Genitivo. Pro patre, matre etc. but Affection? Thus David manifested his Affection to his enemies, and St. Paul to his Countrymen, Rom. 10.1. and 9.3. And so he testifieth his Love to all Christian Churches, in the beginning of his Epistles, by thank givings and prayers: so to Particular persons, 2 Tim. 1.3. Philem. 4. So Christ for Peter, Luke 22.32. and for all his, John 17.9. Some Schoolmen (for memory sake) lead us through all the Grammatical cases in the performance of this duty, which we may take notice of (if it be not thought Fryer-like.) 1. A Christian is to pray for himself, Psal. 69.1. & 51.1. Luke 18.13. If you Love yourselves, lay open your own states to God, declare your wants and pray for grace: till you can pray for yourselves, you shall not be able to pray for others, pretend what you will. 2. We are to pray for those we have Relation unto, that have begot us, or are begotten of us, from whom we have our being, or well-being, our Parents and Kindred must be remembered in our Prayers, whether they be Temporal or Spiritual. Temporal Parents as the Father of the House, whether he be so by Nature, Pro. 30.11. Or by Constitution and office, Pro. 30.11. Gen. 24.12. as the Master of the Family, Gen 24.12. Or Parents of the Country, to whom we should bear Loyal Affection, Jer. 29.7. Ezra. 6.10. 1. Tim. 2.12. Jer. 29.7. Ezra. 6.10. 1 Tim. 2.12. (Albeit in these day's Kings were Idolaters, Infidels, Tyrants, and Persecutors; Nero was then Emperor, who was the first that drew out the sword of Persecution, saith Tertullian.) Our Spiritual Parents must likewise be prayed for (for by these we are begotten unto God) 1 Cor. 4.15. Gal. 4.19. Thus Moses prayed for the Tribe of Levi, 1. Cor. 4.15. Gal. 4.19. Deut. 33.8. Rom. 15.30. Ephes. 6.9. 1 Thes. 5.25. 2 Thes. 3.1. 1 Cor. 2.1.11. Deut. 33.8. this if frequently enjoined, as Rom. 15.30. Ephes. 6.9. 1 Thes. 5.25. 2 Thes. 3.1. 1 Cor. 2.1.11. Heb. 13.18. Great need is there, that we pray for them, and they for us again. The thriving of the sheep depends on the Shepherd's safety. And, Lege Talionis, the same again by Parents for Children, Job. 1.5. Gen. 17, 18. Masters for Servants, Ruth. 2.4. Math. 8.6. So Kings and Governors for subjects, Heb. 13.18. Job. 1.5. Gen. 17, 18. Ruth. 2.4. Math. 8.8. 1 King. 6.8. 2 Sam. 24.17. Psal. 51.18. Levit. 5,6. Rom. 1.9. Gen. 4.29. Acts 4.29. Dativo. Pro Fundatoribus et benefuctoribus. Ruth. 1.8. & 2.19. 1 Sam. 25.33. 2 Tim. 1.18. Accusativo. Pro inimicis & accusatoribus. Math. 5.44. Rom. 12.14. Psal. 35.14. 1 Sam. 13.23. Acts. 1.60. Vocativo. Pro Peccutoribus & Infidelibus. 1 Tim. 2.1, 2. 1 King 6.8. 2 Sam. 24.17. Psal. 51.18. Ministers for People. So Levit. 5, 6. and Rom. 1.9. Brother for Brothers, Gen. 4.29. One for another, Act. 4.29. & 12.5. & 15.40. 3. Those who have been Benefactors to us, are to be remembered: Such as have done us or ours any good, so Ruth. 1.8. and 2.19. Thus David prayed for Abigail, in that she gave him good counsel, 1 Sam. 25.33. This is our best requital, to pray for them, 2 Tim. 1.18. 4. Our Enemies, Persecutors, and Slanderers are to be prayed for. Thus we are commanded to do, Math. 5.44. Rom. 12.14. Such was David's practice, Psal. 35.14. And samuel's 1 Sam. 12.23. and St. Steevens, Act. 7.60. Christ himself hath left us his example to follow, Luke 23.34. Hereby shall we manifest ourselves to be the Children of God, Math. 5.45. 5. We are to pray for all those that belong to the Election of grace (be they what they will be, Jew or Turk, Pope or Pagan.) This seems to be the meaning of the Apostle, 1 Tim. 2.1, 2. God hath those who are yet uncalled, but in his own time will call; our Prayers must further it. 6. Those who have taken from us our goods, Ablativo. Pro obtrectatoribus & maledicis. Jer. 18.18, 19 1 Cor. 4.13. James 5.14, 15, 16. 1 John 5.16. Perk. Reform. Cathol. de Purgat. and good Name, 1 Cor. 4.13. and all that are afflicted and deprived of Friends, and comforts of this Life. Such as are sick and sorrowful, must be prayed for, yea and so far as that Petition reacheth, (thy Kingdom come) it may be granted that we are to pray for all such Indefinitely as have been taken from us by Death, that they may be made partakers of the blessed Resurrection of the just in Gods own time. But this warrants not any particular Prayer, for any particular person deceased (which is the practice of the Church of Rome, (and by the Orthodox Church justly condemned). And thus you see whom we do Love or aught to Love, we ought to pray for, and whom we do Love, we cannot but pray for, and the more entirely we Love any the more earnest, shall we be with God on their behalf. Use. 1 Let none therefore pretend Love and Affection to any one that he prays not for, the Love of such is but carnal, be it Husband, Wife, Parent, Child, etc. These pretend Love, but when did you go to God in the behalf each of other; To use the words of Dalilah, how canst thou say thou lovest me, &c: So may the Wife say to the Husband, the Child to the Parent, etc. when thou dost not this thing for them: Prayer private, as well as public is required, Math. 6.6. Judg. 16.15. Math. 6.6. Si pro te solo, pro te solus orabis: si pro omnibus rogas, omnes pro te regabunt: Ambros. But we may be too too private in our Prayers, when we pray not only by ourselves (which is commendable) but when we pray only for ourselves, or those in near relation to us. The Athenians would offer sacrifice for their own City and Neighbours of Chios, but for no other; and I have heard of one, whose usual Prayer was, God bless my Father, and Mother, Brothers, and Sisters, and none else (to whom one that heard him answered, It were better the Devil had thy Father, and Mother, Brothers and Sisters, & none else,) but this is uncharitable. And Bellarmine tells us of a desperate Advocate in the Court of Rome, who being exhorted on his deathbed to make his peace with God, made this speech: Lord I have a word to say to thee, not for myself, Bellar. de arte. mor. lib. 2. c. 10 but for my Wife and Children, Ego enim propero ad inferos, neque est ut aliquid pro me agas. For I am hasting unto Hell, neither is there any thing that I would beg in my own behalf. And this he spoke as boldly (saith Bellarmine, who was then present) as he has been to take his journey, only to some neighbouring Village. But this was desperate, to pray for others as for ourselves, and with ourselves, is truly Christian. No Prayer without Faith, no Faith without Charity, no Charity without mutual intercession. See not my Face (said Joseph to his Brothers) unless your Brother be with you; Gen. 43.5. so saith God to us, come not into my presence, unless in your Prayers you remember your brothers also. And therefore he hath taught us to Pray, Our Father, not Mine. For ourselves we are to pray as well as for others, Math. 6.9. and for others as well as for out selves. Use. 2 Wherefore let all make Conscience of this Duty, and pray hearty for those we seem to affect. It was the speech of a worthy Divine, that he found it experimentally to be true, that he never had more Love from any, greenham's works, p. 14. then from those that he prayed for, most fervently. The Jews found it true in praying for Darius the Emperor of the Medes, Ezra. 6.10. and Persians, how bountifully were they rewarded by him, what a decree did he make for the building of the Temple? Nor shall we ever enjoy the comfortable fellowship of a Friend, if we omit this duty. For all things are sanctified to us by Prayer. 1. Tim. 4, 5. Use. 3 If those who affect us truly, will be praying for us; then let such as pray for us, be again affected by us, and esteemed amongst the number of our best and fastest Friends, be they never so poor and mean. God is pleased to gratify his Friends in the behalf of others, as well as on their own behalf. As we read in the Gospel of him that was sick of a Palsy, who not being able to come to Christ himself, was carried by four Friends in his bed unto him to be cured, when Jesus saw their Faith, saith the Text, Mark. 2, 3.5. he said unto the sick of the Palsy, Son thy Sins be forgiven thee. God for one man's sake helps another. So Math. 8.13. Math. 8.13. The Centurion believed, and the Servant was healed. Little knowest thou, what good thou receivest from the hands of God, by the means of praying Friends. St. Stephanus non sic orâsset, Paulum hodie Ecclesia non haberet. Aug. Heb. 13.18, 19 St. Paul found the benefit St. Steevens Prayers. And Austin of his Mother Monica's. So Heb. 13.18, 19 Pray for me; I say, pray for me I say, said Father Latimer. Pray for me, pray for me, for God's sake pray for me, said blessed Bradford. It is no matter if we be forgotten in Cups, so we be remembered in Prayers. And ever count Praying-Friends the best Friends. And to such I shall readily endorsse my letter, To my truly Loving Friend this, etc. Use. 4 And from hence the Godly may gather much comfort; for if those who affect us truly, will pray for us, and speak to God in our behalf, than we cannot but be spoken for to God, by all that call God Father, for as much as they are taught by Christ to say Our Father, Give us, Forgive us. They are not so straitlaced as to forget the Church, and every member of it. They who love Christ, love every member of Christ, to the lowest. Oh the happiness of a Christian, who hath a stock going in every part of the Christian World. He is like some rich Merchant, who hath his Factors in all Countries. Some in Spain, others in France, and where not, where God hath a Church? The Prayers of the Saints are for the common good of the whole body; and the poorest member of that body, is a sharer in all the Prayers that are put up to Heaven in the behalf of the Church: As when several Ships go to Sea, some traffic in one thing, and some in another: Some bring Gold, others Spices, and others other Commodities; but all that is brought, is for the common good of the Country: So the Prayers of the godly are like these Ships that go to Sea. Some request this of God, others that, but all that they bring home is for the good of the whole Church, whereof thou (being a member) shalt certainly be a sharer. If one Elijah can procure plenty, and prevail for a whole Country; If one Isaac by Prayer can make Rebeccah fruitful; If the Prayer of one Righteous man can so prevail with God, what will so many eyes and hands reared up to Heaven do? Single Prayers are like Sampsons' single hairs, every one hath the strength of a man, but the Prayers of many are like his whole bush or head of hair, able to overcome the whole Host of Heaven, and to bind the hands of God himself, as appears by the passage betwixt God and Moses. Exod. 32.10. And if men should fail me, yet Christ still loves me, and loving me, he will not be wanting in making Intercession to his Father on my behalf. last; In that this man having nothing at home, is enforced to go out and fly unto his Friend, it may teach us this Lesson that, Doct. Afflictions drive to God. verse 7 An observation that hath plentiful confirmation from Scripture, Isay. 17.3. there we read that Ephraim the prime Tribe of Israel should lose his strength, Isay. 17.3. and Damascus the prime City of Syria should lose his Kingdom, and that the Enemy should deal with Israel and Syria (who had joined together as one against Juda) as the Harvest man doth with the stalks of Corn within the compass of his sickle, verse 4, 5, 6. cut them off together, verse 4, 5. And yet as in a Harvest-field, after the carefullest Reaper, there will be some glean left, & some grapes after the gathering in of the Vintage remain hid under the leaves, & some Olives left upon the out boughs after the tree is most shaken: so shall it be (saith God) with Israel, some few shall be reserved after the common destruction, verse 6. And the fruit of this Affliction shall be, that the remaining Israelites shall look up to their Maker, verse 7. They shall fly to him, call upon his name, devote themselves to his worship, and service, however before they were rebellious. Isay. 26.16. So Isay. 26.16. Lord in trouble they have visited thee, and thou hast heard of them, they have sought thee, etc. This fruit of Affliction is so general, that the Prophet speaks as if it wrought thus in all men. And thus did the backsliding Jews, Jer. 2.27. Hos. 5.15. & 6.1. Psal. 78.34.107.28. Judg. 6.6.2 Chron. 33. two. as God himself testifieth of them, Jer. 2.27. So Hos. 5. ult. and 6.1. Psal. 78.34. & 107.28. In the time of their trouble they cried unto the Lord. We find they did so Judg. 6.6. Bind Manasses with chains, load him with irons, bow down his neck and back with bonds, and then he will know himself, and confess that the Lord he is God. 2 Chron. 33.11. Pull the King of Babylon from his Throne, lay his honour and insolency in the dust, banish him the company of men, turn him to eat grass with the Ox of the field, and he will learn at length to praise the God of Heaven, Dan. 4.33, 34. Let the Prodigal be brought into extremity, Dan. 4.33.34. stripped out of his gay , clothed with rags, have an empty purse, and an empty belly, than he will think of his Father's house, and return home, as we have showed you more largely on that Parable, Luke 15.11. Luke 15.11. So the Syrophoenician being afflicted in her Daughter, vexed with an unclean Spirit, runs to Christ, Mark. 7.25. Mark. 7.25. Much more might be said of it, but I hasten to the Use, after we have removed a scruple which is this. Obj. Many are driven off further from God, 2 Chro. 28.23. & 33.23. Jer. 2.20. & 5.3. Isay. 1.5. Resp. and not brought nearer to him by their Afflictions, as we read, 2 Chron. 28.22. & 33.23. Jer. 2.20. & 5.3. Isay. 1.5. And this daily experience teacheth. For Answer; It is true, Afflictions in their own nature, do not this, but as they are sanctified. The effect of God's strokes is like to that of his word, and other Ordinances, if grace be given with them, they are very profitable through his blessing, if they be sent without a blessing, they are a savour of Death, and not of Life. Now to the wicked they are not sanctified, they are part of the Curse, and forerunners of future destruction, they retain their Nature still, and so long no wonder if they profit not. Secondly; Albeit they drive not men to God (so as to be truly humbled, yet they enforce the worst to some outward kind of humiliation for the present, as they did Cain, Pharaoh, Saul, Ahab, and others; albeit they returned to their former course, and (like iron out of the fire) to their former hardness. Indeed the wicked are worst in long sorrows, and best in sudden; as the godly are worst in sudden, but best in long Afflictions and continued calamities. Use. 1 As for those that are not brought nearer to God, nor to amend their lives, by those Afflictions which they lie under, or have been under; let them know that their case is sad, for that usually is the last remedy; if that prevail not, God gives such up as a desperate cure, as appears, Isay. 1.5. & 9.13. Now, Isay. 1.5. & 9.13. is it not thus with many of us, (I spare to speak of the Land in general, I come nearer home to our own particular) how have those Afflictions which you have undergone wrought on you? Balaam's Ass could speak when it perceived the Angel to stand in the way, in a narrow passage, with a drawn sword. And are not many of us more brutish than that beast we speak of? We all are under some affliction or other, yet we confess not, pray not, but murmur and repine, curse, swear, blaspheme, and work all manner of wickedness, trespassing more and more against the Lord, Luke 23. sinning with a higher hand than ever; With Simon of Cyrene we have borne the Cross, it hath lain heavy upon our shoulders, but we have not been crucified (in respect of our Lusts) upon the Cross. We grin under the burden, as Antic Pictures seem to do under the weight of the house side, whereunto they are fastened. Nay, not only grin (like Antics,) but we wax more violent in sin; like Mastiffs we become more fierce for being tied up, or like unto Bulls, more mad with baiting, Isay. 8.21. Revel. 16.9.11.29. as we read Isay. 8.21. Revel. 16.9.11.29. Woefully sad is the condition of such; we leave them to God's mercy, and come to a second Use. Use. 2 If Afflictions be a means to drive us to God, be we exhorted to bear them patiently. The best are apt to discover much weakness under their wants, and sufferings, and discover much want of Faith, Patience, Humility, not weighing well the Profit and Necessity of them. For the profit of them, hear what the Church saith, Lament. 3.27. It is good for a man that he bear the yoke in his youth. Lament. 3.27. Psal. 119.71. And what David speaks from his own Experience. Psal. 119.71. Many ways they are profitable. First they are Pillulae lucis, Pills made purposely to clear the eye sight, (not so much of the body, as the mind and conscience) they are the eye-bright of the soul, Vexatio dat Intellectum, the Rod and Reproose give wisdom, Pro. 29.15. Pro. 29.25. David had many Teachers, yet this taught him best; It was said that Mr. Ascham was a good Schoolmaster to Queen Elizabeth, but affliction was a better: Luther saith of himself, that he never understood some of David's Psalms, till he was in affliction. Paul's blindness took away his blindness, and made him see more in the way of Life, than all his learning, got at the feet of Gamaliel could do: The Christ-cross (as some used to term it) placed before the Alphabet, is no Letter; yet all the letters in the Alphabet do not teach so many good Lessons as the Cross doth. Secondly; They open the Ear (as well as the Eye,) and cause us to listen and attend to those things, which before we would not lend an Ear unto, Job. 33.10. & 36.15. Job. 33.10.36.15. In our prosperity we will lend an Ear to some truths; laugh at others, fret and rage at others; but adversity is a good Schoolmaster, Isay. 28.19. only Fear will make us understand the hearing. Isay. 28.18. Look on a man that is exercised with affliction, and he will profit more by one Sermon, than others do by ten; Nay one week's affliction will teach a man more, than many years preaching without affliction. Many will not be persuaded that swearing, Sabbath-breaking, &c: is a sin, when, lying under some heavy affliction, they are convinced of it; many, that will not endure reproof in prosperity, in adversity will receive it. The Rebuke of sin, is aptly resembled to the fishing for Whales: the mark is big enough, one can scarce miss hitting, but if there be not Sea-room enough, and line enough, and a dexterity in letting out that line, he that fixed his harping iron in the Whale, endangers both himself and his boat. God hath made us Fishers of men, and when we have struck a Whale, touched the Conscience of any person, which held itself above our check, it struggles, and strives, and endeavours (as much as it can) to draw Fisher, and Boat, and all into the Sea, bring the man and his state into contempt, and danger: but if God tie a sickness or other sad calamity to the end of that line, that will wind up this Whale again to the boat, bring back this rebellious sinner better advised to the mouth of the Minister for counsel and comfort. Secondly; It is a means to work holiness in us, Heb. 12.10, 11. Job. 33.16, 17. Psal. 119.67. Numb. 21.7. 2 Cor. 15.4. Jam. 4.8, 9 Heb. 12.10.11. Job. 33.16, 17. This also David confesseth of himself, Psal. 119.67. Thus Numb. 21.7. 2 Chron. 15.4. They cause us to look into ourselves, reflect home, find out the cause of sin, confess that sin, and leave it. Thus James 4.8, 9 When the Apostle had exhorted sinners, to cleanse their hands, and purge their hearts, he directs them to the means, verse 9 suffer affliction, mourn, weep. A great force, affliction hath to mortify lusts, and subdue sin in us. Hence it is compared to baptising, and washing, that takes away the filth of the soul, Math. 10.28, 39 Math. 10.38, 39 Linen is washed, and rinsed not to tear it, but to cleanse it. Luke 22. It is a Cleanser. They are compared to a winnowing that bloweth away the Chaff. Amos. 9.9 It is a purifier, Amos 9.9. To a fire that refineth and purgeth away the dross; So a Purger, Zach. 13.9. Zach. 13.9. John 15.2. Isay. 27.9. & 48.10. To a Pruning knife that cuts off superfluous branches. John 15.2; So a Pruner. This is all the fruit, &c: Isay. 27.9. & 48.10. And as it mortifies Lusts in us; so affliction quickens us to holy duties, and puts Life into our Prayers, it sets an edge on them: When the thorn is at the breast, the little Nightingale sings sweetest, Isay. 26.16. 2 Chron. 20.34.13. 2 Cor. 12.10. Dr. Stoughton. Isay. 26.16. 2 Chron. 20.34.13. And as it quickeneth to duties, so it renews our graces, and revives them, 2 Cor. 12.10. I have heard of a Sexion (how true the Relation is I cannot say) that went into the Church at Night to rob a woman, who had been buried the day before with a Gold ring upon her finger (according to her desire): when he had opened the grave and Coffin, and loosed the sheet, he fell a chafing her finger to get off the Ring, and with rubbing and chafing of it, her spirits returned (she having been but in a swound before) and she revived and lived many years after. So afflictions to the godly, serve but as boxes on the ear, to revive them that were in a trance. Thirdly; They are a means to estrange our affections, and alienate them from the world and earthly desires, Gal. 6.14. 1 King. 19.4. 2 Cor. 5.4. Gal. 6.14. These made Eliah weary of it, 1 King. 19.4. So 2 Cor. 5.4. The Mother tells the Child that she must wean it, her milk is naught, &c, but all that will not do; let Mustard be laid upon the breast, than it will paw at it, and turn the head away. So it is here: Gen. 13.2. The World is like Laban, with whom Jacob dwelled, and spent himself with cares, and yet would have been content to have dwelled longer with him, had not this Churl first changed his countenance towards him. 〈◊〉 So would we be to the world in our affections and desires were we not so often deceived by it. Fourthly; by them much sin is prevented. As God said to Abimelech, Gen. 20.6. Gen. 20.6. I kept thee that thou shouldst not sin against me; So God keeps us within compass by this hedge of Thorns, Hos. 2.6. 2 Cor. 12.7. Hos. 2.6. Thus St. Paul was kept in by them, 2 Cor. 12.7. A Thorn in the flesh to prevent Pride. God openeth the ears of men (saith Elisha) by their corrections, that he might cause them to turn from their enterprise, and hid the Pride of man, Job. 33.17, 18. Job. 33.17, 18. Fifthly; By afflictions graces are increased in us, Rom. 5.3, 4. Rom. 5.3, 4. They are but like a growing Ague, or a warm April shower, to garden herbs, that causeth them to shoot out sensibly in one night. As Jacob said to Laban, before I came unto thee, thou hadst but little, &c: So our Joy is increased by them, 2 Cor. 1.5. Rom. 5.3. 2 Cor. 1.5. So Patience, Rom. 5.3. And other graces of the Spirit. The Link or Torch we know burns the better for beating. Sixthly; They are a means to free us from Hell, 2 Cor. 11.32. 1 King. 2.26. 1 Cor. 11.32. As Solomon said to Abiathar, 1 King. 2.26. Get thee to Anathoth to thine own fields, for thou art worthy of death, but I will not at this time put thee to death, because thou baredst the Ark of my Lord God before David my Father. So God dealeth with us: when he might justly deprive us of Life, yea of eternal Life; yet if we have borne the Ark, if we can plead any true Reference or relation to Christ, God will not take away our Lives for our Sins, but commute eternal torments into temporal punishments, he sends us only to our Anathoth, confines us to our beds, deprives us of our health, or wealth, but frees us from damnation by means of them. Seaventhly and lastly. They are means of increasing our joys both here, and hereafter. Had Esther never been a Captive, she had never been a Queen. Had we never been afflicted, we should never be advanced to glory, 2 Cor. 1.5. Psal. 90.15. 2 Cor. 1.5. Psal. 90.15. Affliction is the very seed of comfort. And as the seed cast into the ground promiseth a Harvest, so do our Afflictions. When Zachary was dumb, Luke. 1. John Baptist (the voice) was a breeding: so greatest comforts are preparing for us, under the saddest Crosses. And as our joys here, so our joys in Heaven are increased by them: So we read, 2 Cor. 4.17. 2 Cor. 4.17. The more painful that our Labour hath been, the greater and richer shall be our reward, and Recompense. As they are Profitable, so they are Necessary. And this is the Reason of that strange and passionate speech that the Lord useth of his people, Jer. 9.7. Behold I will melt them and try them: Jer. 9.7. for what should I else do for the Daughter of my people? as if he should say, I can devise no way to do them good, but by casting them into the Furnace of affliction. As Christ saith of offences, it is necessary that offences come; Math. 18.7. so may it be said of afflictions, it is necessary that afflictions do come, Acts. 14.22, And that, Acts. 14.22. First, Rom. 8.29. In respect of God's predestination, Rom. 8.29. secondly, Conformation to Christ our Head, who was consecrated through afflictions, Heb. 2.10. Rom. 18.16, 17. Heb. 12.6, 7, 8. Heb. 2.10. Rom. 8.16, 17. And Thirdly, They assure us of our Adoption, Heb. 12.6, 7, 8. In these respects we shall find that God's Children have first borne afflictions patiently; Secondly they have been cheerful under them. Thirdly, they have been thankful for them. Fourthly, they have been so far from desiring to be freed from them, that they have rather wished for them, and desired them. These are strange Paradoxes to flesh and blood, yet undoubted truths. First, Psal. 39.9. Psal. 62.1. They have been patiented under them, so Psal. 39.9. & 62.1. not only I was dumb (for a sullen silence argues a worse nature, than a crying passion) but my soul keepeth silence; he was free from murmuring and impatience. Levit. 26.41. This was required, Levit. 26.41. Secondly, Rom. 5.3. they have been cheerful under them, Rom. 5.3. So it is required we should be, Jam. 1.2.9. Jam. 1, 2.9. Thirdly, they have been thankful to God for their afflictions, and sufferings, Job. 1.21. Psal. 41.11. 1 Thes. 5.18. Job. 1.21. Psal. 41.11. This is likewise enjoined by the Apostle, 1 Thes. 5.18. In all things give thanks. Fourthly, they have wished, and (after a sort prayed) for affliction, Jer. 10.24. Jer. 10.24. So it is said of King Alured, that he prayed God always to send him some sickness, whereby his body might be tamed, and he the better disposed and affectioned to God-ward: yet I conceive it had been better to have prayed that affliction (when it did come) might be sanctified. For I find no direct warrant for any one absolutely to pray for affliction. Jeremiah saith, I have not desired the woeful day thou knowest, Jer. 17.16. And for that prayer of Jeremiah (before mentioned. Jer. 17.16. ) Jer. 10.24. he prayeth not simply for affliction, but by way of Confession, as if he should say, Lord if thou wilt needs correct me, and, thy people as thou hast threatened, then do it not in thy wrath, and fury, but in mercy and goodness. For however afflictions are good to the good, yet it is but so accidentally; for in themselves they are evil, and Punishments for sin. Nor doth any man know his own strength, how he shall be able to bear them. Afflictions then being thus Profitable and Necessary, Let us not be too much afraid of them, nor complain of them too much, as many do, though they come yawning upon us, (like Sampsons' Lion) as if they would devour us, but let us husband them well, as we ought; let them drive us to God as the storm doth the Birds to their rows, and Beasts to their denns, and Ships into their Havens: they are part of our portion in this Life, and may not be wasted Prodigally; And though you look on them as on so many wayward guests, yet at their going away they pay freely. To conclude (then) in a word. Let our Afflictions cause us to seek out a Promise, a Promise cause us to seek out Faith, Faith put us to seek out Prayer, and Prayer will not fail to find out God. Text. verse 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.] Hitherto you have heard of this man's Address unto his Friend, in his time of want. And of the Request he made; (which was both reasonable and honest in itself, albeit at an unseasonable time of night.) Now follows the Success he had, which was not at present answerable to his hopes, for instead of a Grant, we find that he meets with a Repulse, [And He from within shall answer and say, Trouble me not, etc.] Where, First take notice of the Person Answering. He from within. Secondly, of the Answer itself, containing first an inhibition. Trouble me not now, &c: Secondly, a Resolution. I cannot Rise and give thee, i. e. I will not now do it. We begin with the Person Answering. [And he from within shall answer and say, etc.] This Friend was within (then) and not so asleep, but that he heard his suit, yet he condescends not presently unto him: from the History, we may observe that, Doct. A Friend within may a while keep his Friend without, he may refuse to condescend to his Friends Request, and yet remain a Friend still. Thus David, 2 Sam. 13.25. albeit he was much pressed by Absolom his Son, to go with him to his feast, yet he would not condescend thereto, albeit he affected his Son (too much indeed) and he gives a Reason for his refusal lest he should be chargeable unto him, 2 Sam. 13.25. So Solomon albeit he was a very dutiful Son unto his Mother, and honoured her, and bore all filial affection towards her, and promised to deny her nothing, yet when she demanded an unreasonable request, which he saw tended to the undoing both of herself, and him, he did not only deny her suit, but swears, God do so to me and more also, if Adoniah have not moved this against his own Life, 1 King. 2.23, 24. 1 King. 2.23, 24. Christ himself denies the motion made unto him by his two Kinsmen, Math. 20.20. Luke 9.54, 55. Math. 20.20. So Luk. 9.54, 55. The motion of those two fiery Disciples was not only denied, but they were sharply reproved for their rash and fiery zeal in making of it. Use. This discovers and reproves a double error in point of Friendship; one is of the Friend without, the other of the Friend within. The Friend without conceives that the Friend within doth transgress the Laws of Friendship, if he denies him any Request, be it never so unreasonable, or unseasonable, and is too too apt to question the affection of that Friend that saith, I cannot give nor lend. For such is the disposition of some, that they never look on what they have received from the hands of Friends, but continually fix their minds on what they would receive, and hope for: let their obligations be never so great, and many, yet one thing denied, shall so solely possess their memories, that all former kindnesses and favours are clean lost, and buried in forgetfulness, when, it may be, the request made makes not for the good of him that craves it, nor for the Credit of him, of whom it is craved, to condescend thereunto. One desiring of Publius Rutilius an unjust request, be●●● denied said in Indignation, Valer. Max. lib. 6. What am I the better for all thy Friendship, if thou deniest me this that I desire of thee? And what am I the better for thy Friendship said Rutilius, if thou desirest that of me, which cannot be granted by me without dishonour? If thy desires suit not with rectified Reason, and Religion, or are unfitting and beyond the expedience of him, who should grant thee thy desire, be not offended with thy Friend, but with thyself, if thou meet with a Repulse: the refusal is deserved. To think ill of any man for not giving thee what he need not, is injustice, much more for not giving thee what he ought not. But if thou shouldst rise higher, and for one denial blot out the remembrance of many benefits, that were the height of Ingratitude. Such dispositions are no way to be liked, that will either make unkindnesses, and remember them, or unmake kindnesses and forget them. This is the fault of the Friend without to be reproved. The Friend within is faulty in not daring to deny his Friend without, any request unto him, made, be it never so immodest and unreasonable. Caius Blossius being demanded by Laelius, in the presence of the Roman Consuls, what he would have done for his Friend Gracchus, answered, All things: Put case then, said Laelius, he should have required of thee to have burnt our Temples, wouldst thou have done it? My Friend, said Blossius, would never have required that of me; but if he had, I should have done it for his sake. Accursed is that Friendship which is so slavish as to refuse nothing which a Friend requireth, Amicitia in malo esse non potest. Aug. ad Cons. be it never so unjust. Socrates being advised by his Friend Criton to break prison and save his Life by flight, replied, thy earnestness my Friend in this matter were much worth, if it were consistent with uprightness, but it not being so, the greater it is, the more troublesome it is. True Friendship is neither fond nor cruel. It is an injurious weakness to be drawn upon any by-respects whatever to the furtherance of faulty suits, and unlawful actions. And it is cruel courtesy to yield to any thing prejudicial to itself, or dangerous to the beloved party. As 〈◊〉 shown before in Adoniahs' case. Consent in sin is Conspir●●●, not Friendship. And yet that facile and flexible disposition which like wax is fit for every impression, Mr. Tho. Fuller, mixed. Cont. p. 77. is (saith a Reverend Divine) esteemed in the world for a good nature, but such Osyers' (saith my Author) can never make Beams to bear any stress in Church, or State; If this be good Nature, let me be a Clown: he cannot be a Friend to any that is a Friend to all, and the worst foe to himself. If the desires of my Friend be such, as I know will endanger him, or prejudice myself, and so pleasure neither, I should in condescending, besides making myself accessary to his fault, give him a Scorpion instead of a fish, and occasion him in cold blood to say, Ille amando me occidit. There is a man whose Loving and kind affection wrought my destruction. Obj. But denials are grievous to generous minds. As it is harsh for a Friend to beg, so no less to be denied. Resp. It is so, for in the denial of a Friends request, we reprehend him, and implicitly charge him with want of discretion in ask what is not expedient or fit; and therefore our denials would be given in mild and loving terms, and not as Nabal denied David with a crabid and cross interrogatory, Who is David, and who is the Son of Ishai? The bitter and malignant quality which denials and repulses of a Friend within, to his Friend without, carry with them, would be corrected with loving speeches, and mild behaviour. So that albeit thou satisfy not thy Friend in his desire, yet thou so manifestest thy Love, and good Affection to him, by Circumstances as that he shall never have just cause to tax thee of unkindness. So did this Friend within, who being loath to satisfy his Friend without in one kind, endeavours to satisfy him in another, and renders some plausible reasons to him, why he could not give him what he desired, (of which hereafter.) Now to the spiritual sense, where first observe, that God is a Friend within, always within Call. Mist. Doct. He is within in divers respects. First, in respect of Habitation. Our God is in Heaven (saith the Psalmist,) Psal. 115.3. That is his home, Psal. 115.3. Psal. 68.5. Psal. 113.5. Psal. 123.1. there he dwelleth. Psal. 113.5. & 68.5. & 123.1. But this must be warily understood, He is not in Heaven circumscriptiuè, as though he were included within that compass, as bodies are within the compass of some place, and may be circumscribed with all the Dimensions; for this is contrary to his infinite greatness which doth fill both Heaven and Earth. The Heaven of Heavens is not able to contain it, 1 King. 8.27. Nor is he within in Heaven Definitiuè, as though he were not where else; As the Angels, 1 King. 8.27. who though they are not in Heaven circumscriptiuè, for that they want bodies, and so are not circumscriptible, yet they are there Definitiuè, so as when they are there, they are not where else. Certain it is that God is present in every place, and bounded within no place: He is as truly without the Heavens, as he is in them: in as much as his infinite essence cannot be contained in them. He is not where, because no place whether Real, Nusquam est & ubique est. Bern. or Imaginary can comprehend him. He is every where, because no body, no space, or spiritual substance can exclude him, or avoid the penetration of his essence. David compasses the world, Psal. 139.7, 8. Psal. 139.7, 8. & finds him every where, yea he finds him in a strange place, a place of our own making, which grew out of our Sins; that is Hell. If we make our bed in Hell (A woeful Inn to make our Bed in) yet God is there too, and more strangely there, than any other place, because he is there without any Beam of Light, James 1.17. Rom. 15.25. who is the Father of Lights; without any beam of comfort, who is the Father of all Consolation: he is in all places, and can be circumscribed in no place: Neither of these ways is God said to be within, in Heaven. But in Heaven he is said to be Declaratiuè, there and thence declaring his unspeakable glory & majesty. There he doth manifest himself most of all, and in the greatest splendour that may be; And that immediately, Revel. 21. Psal. 19.1. & 76.8. Rom. 1.18. Jam. 1.17. Psal. 102.19, 20. not by means, neither Ordinary, or Extraordinary as he doth here in this world. Thence we see most evident signs of his Properties, and Attributes, of his Omnipotency, Wisdom, Justice, Mercy, Psal. 19.1. & 76.8. Rom. 1.18. Jam. 1.17. Psal. 102.19, 20. Thence he sendeth his Angels; Thence the Son of man descended; Thence the holy Spirit was sent; And thence the Son of man shall come to judge the world. In a word, Look as the soul of man is said to be in the Head or Heart, so conceive of Gods being in Heaven. The soul (we know) animates the whole body of man, and by the presence of it, in every member communicates Life to the whole: yet by way of preeminency and excellency, it is said to be in the Head or Heart of man, because in these two parts of man, and from thence she exerciseth her chiefest functions, and deriveth her chiefest influence. Thus it is with God, he is every where; And yet said to be within in Heaven, because thence is the chiefest rays of his majesty manifested. Thus God may be said to be within, in respect of his Habitation and dwelling. More Particularly; God may be said to be within, in two other respects: First in regard of Audience; he is re●dy to hear us when we call upon him. Secondly in regard of Ability and Power, to help and secure us in our greatest distresses. He is always within, in respect of his readiness to hear us when we call upon him, Psal. 34.15. verse 17, 18. Psal. 145.18, 19 So Psal. 34.15. His ears are open unto our cries, and verse 17, 18. The Righteous cry and the Lord heareth, he is nigh to them that are of a broken heart, So Psal. 145.18, 19 The Lord is nigh to all that call upon him, yea to all that call upon him in truth, he will fulfil the desires of them that fear him, he will also hear their cry and will save them. Psal. 102.17.19, 20. So Psal. 102.17.19, 20. He hath regard to the prayers of the destitute, &c: He looked down from the height of his Sanctuary, from Heaven did the Lord behold the Earth, to hear the groaning of the Prisoner, to lose those that are appointed to Death. This readiness of God's to hear us may be seen, first in giving an Answer to his, as soon as ever they have done their Prayer, as Numb. 14.20. when the people murmured and God threatened, Gen. 24.15. Numb. 14.20. Moses cried, and the Lord presently answered, I have forgiven them according to thy Request. So 2 Sam. 22.7. And Acts 4.31. When they had done praying, 2 Sam. 22.7. Acts 4.31. the place was shaken where they were assembled together, and they were all filled with the Holy Ghost. Secondly; He sometimes Answers before we have done praying So Dan. 9.20, 21. whilst I was speaking and praying, Dan. 9.20, 21. Psal. 35.13. yea whilst I was speaking in prayer, the man Gabriel came, &c: So Psal. 35.13. my Prayer was turned into my own bosom. This Answer David received, even whilst he was praying. Thirdly; He shows his readiness in that he hears us so soon as ever we begin to pray. So Dan. 10.12. Fear not Daniel, Dan. 10.12. for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard, his ears are open at the first; like a tender Mother or Nurse, which use to be so wakeful, as that they hear the Infant when it first gins to whimper. Fourthly; He shows his readiness to hear, in that sometimes before we can speak a word, Psal. 32.5. when it is but in the purpose of our Hearts to pray, God prevents us, and grants us that which he knows we would have begged of him. Isay. 65.24. Isay. 65.24. Before they call, I will answer. He hears and sees the inclinations of the heart. John 11.41. Father I thank thee (said our Saviour at the raising up of Lazarus) that thou hast heard me: Bernard notes upon these words, that at that time, when Christ gave thanks to God for having heard him, he had said nothing to his Father, but in his heart. And that God had heard before he spoke. And thus as our Saviour entered into the house to his Disciples januis clausis when the doors were shut. John 20.28. So God many times enters into us, when our lips are shut, and we have not opened them by verbal Prayer. Fifthly and lastly; He shows his readiness to hear us, in hearing a voice in that which hath no voice, and that is our Tears. The Lord hath heard the voice of my weeping saith David, Psal. 6.8. Isay. 38.5. Psal. 6.8. So Isay. 38.5. In all these particulars, God's readiness to give us audience may appear. And as he is always within, in regard of his readiness to hear so no less within in regard of his Ability to help and secure us. God hath spoken once, yea twice have I heard it, that Power belongs unto the Lord saith David, Psal. 62.11. This hath the Testimony, Psal. 62.11. both of God's word▪ and works. Of his word, There is none like unto the God of Jesurun saith Moses, who rideth upon the Heavens for thy help, Deut. 33.26, 27. Jer. 32.27. 2 Cor. 9.8. Deut. 33.26, 27. read Jer. 32.27. 2 Cor. 9.8. The very Pillars set up in the Porch of the Temple taught this Truth, the name of the one was Jachin, he shall establish, and the name of the other was Boaz, in him is strength, 1 King. 7.21. Jachin and Boaz in him, 1 King. 7.21. cannot be sundered. And the works of God in all ages have testified as much, Psal. 135.5, Psal. 135.5, 6. 6. What marvelous things hath he effected for the succour of his Church and people, you have before in part heard, and may hear more thereof hereafter. In short, God's Almightiness is his Essence, and his Essence is his Almightiness. All in God is Mighty, mighty Mercy mighty Patience, mighty Power; It hath no limits. He hath the same way, means, receipts, to keep from ruin and to help, as in former times, &c: Thus you see how God is a Friend within, not only in respect of habitation, but in regard of Readiness to hear, and of Ability to help. Use. 1 This may discover to us the folly of those who neglect this Friend within, and knock at a wrong door, seeking to vain helps in the day of their distress. Papists reach us to go for all our Necessities by Invocation to Saints in Heaven; but these can neither hear, nor give. I know that the Papists will not say, that all the Saints in Heaven hear all that is said and done on Earth. And we must be sure to pray where we may be sure to speed. Our Saviour Christ was willing to give us a Rule for Prayer, and in that Rule he hath taught us to say Our Father; had he been willing that his Rule should have been declined to the Saints, he would have taught us to say Frater noster qui es in coelis, and not only Pater noster, to pray to our Brothers which are there, and not to our Father only, that is in Heaven. Besides, many of the Saints that they direct us to, we know not where to find. Whither shall we go to their St. George; (when we are to fight) for Victory? Where shall we find their Petronilla, when the Ague is upon our backs, or their Saint Apollonica when we have the Toothache? What know we whether these be in Heaven or no? Many of their Saints are so far from heating in Heaven, that they are not there: For may not the Pope err in matter of fact and so Canonize a Traitor for a Saint. And many of their Saints are so far from being there in Heaven, that they were never here on Earth. So far from being Saints, as that they were never men, but are either fabulous illusions, or at least but symbolical and Allegorical allusions: Our adversaries can say no other. They do not hold that all their Legends were really, Historically true, but confess that many of them are but symbolical inventions to figure out, not what was truly done before, but what we should endeavour to do now. Sure we are, that our God is a God of L●fe and Being, And we know where he is, and no man knows where he is not; he can hear at all times, and is ready to hear, and help, and therefore being a Friend, and a Friend within, to him should we resort. And as these are to be reproved, who trust in Friends, whose breath is not in their Nostrils, nor ever was; so others amongst ourselves, who put their trust in other Friends, whose breath is in their Nostrils as the Prophet speaks; Isay. 2. ult. for wherein are they to be esteemed. But of these more hath been said before. Use. 2 Needs must this be a great ground of encouragement unto us, to fly to God by humble Prayer in all our troubles, seeing we come (in coming unto him) to a Friend within, one that is within call, and both ready and able to help us. And this hath been a great encouragement to the Godly from time to time, to come unto him by Prayer, Mich. 7.7. Psal. 65.2. & 86.7. & 6.9. Psal. 41.1. Mich. 7.7. Psal. 65.2. & 86.7. & Psal. 6.9. And a great encouragement it is to them to hold out and persevere in Prayer, Psal. 40.1. Baal's Priests could not always find Ball at home; our God is never abroad; he is in Heaven, there we shall find him. Whilst we know a Friend is within that we are desirous to speak withal, we continue knocking. That we may do thus, First; See in God a fullness of those things that thou beggest of him by Prayer; Consider of him as of one, who is able to give being to his promises, see an Alsufficiency in him, one in whom there is a fullness of all those things thou cravest at his hands. He that cometh to God may not waver in respect of God's sufficiency, Jam. 1.5. We seek things more earnestly, James 1.5. and confidently when we know they are there, where we look for them. This is the foundation, the Basis, upon which our Saviour erects that Prayer which he hath recommended to us. Our Father which art in Heaven, see him to be a God in Heaven: and thou wilt pursue cheerfully all other Petitions. As for daily Bread, forgiveness of Sins, deliverance from Temptations; For Kingdom Power, Glory is his: Thus the Apostle Paul still sets God before him, as having that in him, for which he prayeth. Speaking of Peace, he prays, The God of Peace, sanctify you throughout, 1 Thes. 5.23. so Acts 4.24. The Church praying for courage and boldness, 1 Thes. 5.23. Acts 4.24. set God before them as the God of Power, who hath made both Heaven, and Earth, and Sea, etc. Thus if thou desirest pardon of Sin, Psal. 86.5.15. Psal. 130.7. 2 Cor. 1.3. consider of God, as a God with whom there is plenty of Redemption and Forgiveness. Desirest thou ease in any misery or grief? Consider of God as a Father of Mercy and Consolation, &c: This will strengthen Faith, and inflame Affection: It discovers to me the Key within the door, & assures me that he is within whom I should speak withal, one able to help. (But of this before.) _____ Secondly; If thou wouldst see God within, see a Promise from God, of those things thou beggest, ground thy Prayers upon that Promise, set that before thine eyes, and ground thy confidence upon it, Gen. 32.9.12. 2 Sam. 7.25. 1 King. 8.25. Psal. 119.147. & 143.1. Gen. 32.9.12. 2 Sam. 7.25. 1 King. 8.25. Psal. 119.147. & 143.1. These promises are as God's Staff and S●gnet. When we see a Friends Staff, or Cloak lie upon the Table through a Window, it tells us he is not far off, and encourageth us to knock and wait. Therefore Acquaint thyself with the promises that God hath made unto thee, both for things of this Life, and of a better. Consider how far they reach; upon what conditions they are made, and understand them right; So shalt thou see God to be a God within, ready and willing to hear. Thirdy and lastly: If thou wouldst see God within, look upon him through the door; John 10.7. Rom. 11.36. 1 Tim. 2.5. I am the door saith Christ: in him and through him look up to God, He is the Mediator, or the mean betwixt God and us, through him we must look unto God; and through that mean he looks upon us. In his name we must ask if we obtain, John 16.23. & 14.14. Aug. med. c. 5. John 16.23. & 14.14. For what, saith St. Austin, can be more pleasing to a Father, then to use the mediation of his Son? The whole frame of our Prayers should be like the beating out of a piece of Gold, but the last clause is like the Impression of the stamp; Now no silver is currant that hath not Caesar's, impression nor any Prayer acceptable that hath not the stamp of Christ, the Image of the Father. The ascending of the Throne of Solomon was by six stairs or steps, and at the end of every step, or stair, 1 King. 10.72. was engraven a Lion; We ascend to the Throne of God, by those six Petitions of that Prayer, which the Son of God hath composed as a platform for us, to the end of each of which Petitions must be annexed a Lion; even the Lion of the Tribe of Judah, Revel. 5.5. who by his mediation must procure us both audience and favour. The Sun enlightens the Cloud, when the Cloud is directly opposite to the Sun, as we see in the Rainbow, albeit the Cloud is obscure and dark, yet in it is seen divers fair colours, but this is never but when the face of the Cloud ●ooks in the face of the Sun: So is it in Prayer, if at any time man looketh full in the face of God, in and through his belove● Son, he shall find him to be within, and God will shine on us with the Divine colours of his grace, Luke 9.29. Psal. 36.9. Exod. 34.29. Thence it is that we conclude all we pray tot, Exod. 34.29. Psal. 36.9. Luke 9.29. per Jesum Christum Dominum nostrum the force of the whole, is usually at the shutting of it up, all is concluded in the name and mediation of Christ. Dan. 9.17. Dan. 9.17. Observing these three general Rules thou may'st comfortably rest assured, that God is within, ready and able to help thee in thy greatest troub●es. Use. 3 The Comfort of a Christian, arising from hence is very great: in that when he is beaten out of all other comforts, yet he hath such a Friend within to come unto. Take outward comforts from a worldling, he is like an unarmed man in a field, or a naked man in a storm, but a Child of God is still happy, he hath a Friend within, one that will comfort him, direct him, protect him, Isay. 43.1, 2. and is ready at hand, Isay. 43.1, 2. when all worldly Friends forsake him, Psal. 27.10. I will conclude this point with that sweet meditation of Austin, Psal. 27.10. upon this passage of the Parable, Nullus de janitoribus respondit, etc. None of all the Porters, none of all the Servants, Aug. de. Temp Serm. 171. Tom. 10. none of all the Children made answer, they were all asleep, only the Master was awake, and heard when he was called; Chrysolog. and (as another upon the Text) he was nearest the gate, when the Friend knocked at this dead time of the Night: He was first awake (if he slept at all) and first answered. O quàm dare vult, &c: How willing is he to grant, who is so willing to be disquieted: how glad to hear thy knock, who hath placed his bed so near the gate? O quam non ad januam tantum, sed ipsa janua Dominus fuit. And how truly may we say, he was not only near the gate, but the Lord himself was the very gate, who when his Children are asleep, and the ears of Saints, and Angels shut, primus & solus, first, and at the first call, nay, only, made Answer to it. Nor is there any (saith Austin) that can give an answer but thyself; And to thee Lord I come, of thee I crave, at thee I knock, for thou art the Gate. Rise Lord and show me Mercy, thou needest no Minister, thou canst do all things. If thy Children should be asleep, yet thou that keepest Israel dost never slumber nor sleep. Psal. 121.3, 4. Still thou art within and awake, why should I fear? Quest. But may not God be within, and yet we kept without? as this Friend was by his Friend? For a while we may, Resp. Doct. we lay it down for a Truth. Although God be a Friend within, and always ready to hear the Prayers of his Children and Friends, yet he doth not always grant them their desires at the first, he may put off his Friends with delays for a time: keep them without, and give no satisfactory answer to their desires, and that for some weighty Reasons, which in his wisdom he sees fitting. I will first prove it, then give Reasons for it. Sometimes he may be silent, and answer nothing when they call; Job. 30.20. And this the faithful have bitterly bewailed, Job. 30.20. I cry unto thee, (said Job,) and thou dost not hear me, I stand up and thou regardest me not. Psal. 22.1, 2. Lament. 3.8.44. Cant. 5, 6. So David, Psal. 22.1, 2. and the faithful Lament. 3.8.44. God did not only keep his Friends out, but their prayers out for a time, in their apprehensions. This the Church laments, Cant. 5, 6. And sometimes he puts them off with excuses as he did the woman of Canaan, Math. 15.22. etc. Math. 15. 22.-27. Yea; he hath sometimes deferred and put them off so long, as that they have been weary with waiting, Psal. 69.3.119.81, 82.123. Psal. 69.3. & Psal. 119.81, 82.123. and have done expecting: like some Merchants who hearing no news of their ships for a long time, give all over for lost. Isay. 49.14. So Isay. 49.14. Zion said, The Lord hath forsaken me, and my God hath forgotten me; And this seems to be the meaning of that place, Luke 18.7, Luke 18.7, 8. 8. When the Son of man cometh, shall he find Faith on the Earth? His stay will be so long before he comes to avenge the cause of his Elect, that when he doth come, he will scarce find Faith in holding out, expecting the performance of those things which we have prayed for. Reas. If you desire to know the Reasons of this delaying and putting off, before he answers; they may be these. First; God hath an eye herein to his own glory, which is exceedingly advanced hereby. When Lazarus was sick, his Sister Martha and Mary sent word to Christ thereof, John 11.3. John 11.3. Behold, he whom thou lovest is sick, that they thought was enough; upon the news thereof they doubted not, but he would come quickly, and visit him; but he abides two days still in the same place, verse 6. he delays (on purpose) to come and comfort them, And why so? The Text shows that it was for this end, verse 6. that God might have the more glory by it, verse 4.15.40. So at that Marriage Feast in Galilee, verse 4.15.40 whereto Christ and his Disciples were invited when the provision of Wine failed, Marry his Mother acquainted him therewith, hoping that Christ would make a supply thereof, he tells her that his hour was not yet come, John. 2.4. he delayed till general notice was taken of the want, John 2.4. that so the glory of the miracle might be the greater, The Lord hath made every thing beautiful in his time, (saith Solomon, Eccles. 3.11. Eccles. 3.11.) He knoweth the best and fittest time to bestow his mercy on us, so as that he may have most glory by the grant, and we most comfort, and that is usually the time of trouble, Psal. 9.9. & 86.7. Gen. 22.14. Isay. 33 9.10. Psal. 119.126. Psal. 9.9. & 86.7. yea of great trouble and sorrow. In the Mount of the Lord it shall be seen, Gen. 22. See Isay. 33.9.10. Now in this desperate case I will arise; so Psal. 119.126. Secondly; God respects the good of his Children in this delaying: For in so doing he prepares them, for an Answer, and prepares the Answer to be the better for them. First, he fits them and prepares them the better for an Answer, and that many ways: As first, by humbling of them under a fight, and sense of their wants and failings, which usually are best discovered by long delays; as a horse that hath any infirmity will soon show it in a long journey; and a leg that hath any imperfection in it in a long walk: Then Murmuring, Pride, Impatience will appear that is in us, and thereby we come to be made vile, and base in our own eyes. We use not to put in the spice, till the liquor be sodd to the height; nor doth God bestow his mercies, till we are brought to the lowest depth. It was the speech sometimes of a great State's man, concerning the Son of a great Lord (committed for some misdemeanour) at the Council table, Let us forget him a while, and he will remember h●mself the sooner. So upon the like Reason God seemeth to forget us, that we may remember ourselves, and be humbled for our failings: I shall give you three examples of this: One is Numb. 12. Miriam was struck with Leprosy for murmuring against Moses, Numb. 12.14. he prays for her, God hears his prayer, and will heal her, but not so soon as Moses would: She must be better humbled then as yet she was. If her Father had but spit in her face saith God, should she not be ashamed seven days? verse 14. Let her be shut out of the Camp seven days, and after that received in again. Another Instance we have, Judg. 20.18. Judg. 20.18. The Israelites had a good quarrel; they consult with God what to do, they were encouraged by God, to go up against Benjamin, yet the first time they are overthrown, and worsted, verse 21. verse 21 The second time they weep and mourn, and give them battle, but are again beaten, verse 23 verse 23. It may seem strange that in such a case they should be overcome. But the Reason is evident, they were not yet enough humbled; for after that they had humbled their souls, and sought the Lord by Prayer and Fasting, God gave them the victory, verse 26 verse. 26. etc. The third Instance we have in the Apostle Paul: God intended to take from him the Messenger of Satan that buffeted him, but not so soon as he would have had it removed, Thrice he besought God earnestly, 2 Cor. 12.8. that it might departed from him, 2 Cor. 12.8. but God having respect to his greater Humiliation, deferrs and puts him off, telling him that his Grace was sufficient for him, i. e. I will uphold thee, but it is too soon for thee Paul to berid of that thorn. Secondly, God doth thus delay us, to quicken our Appetites, en●●●●e our desires, and make us the more earnest and fervent in Prayer, dealing herein as the Fisher doth in drawing back his bait, to make the fish more eager of it. Or as the Father doth with his Child, holding an Apple in his hand, and suffering the Child to tug at it, and then it may be he opens one finger, and then another, and so by degrees parts with it to his Child: This was Christ's dealing with the woman of Cannon, he put her off, and delayed her of purpose to make her the more earnest and importunate in her ●uit, Math. 15.25.28. Math. 15.25.28. Delays do but whet the desires of earnest suitors. Thirdly, God doth this for the trial and discovery of those graces that are in us, and to inure us to Patience, and Obedience, and submission of our wills to his. A Father will sometimes cross his Child to discover his disposition, and with holds for a time that which he purposeth to give, to see how he will take it, he inures him to obedience, and subjection, by crossing him of his will a while. I will Love the Lord, Psal. 116.1. (saith David) because he hath heard my Prayer, This is right, but not enough, God will prove us whether we will Love him, and fear him, and trust in him, even then when he seems to reject our Prayers, and shut them out of his presence. He will prove our Faith, whether we will believe his Promise, and wait for the Performance thereof, though he delay long. He will try our Obedience, whether we will continue to seek him, and call upon him as he hath commanded, and for that he hath commanded us so to do, al●ough we find ourselves disappointed for the present. And so our Patience and other graces, by the exercise of which in trials he brings us to more perfection in them (for use makes perfectness;) Hereto tends that of the Apostle, 2 Cor. 1.8. 2 Cor. 1.8. We had the sentence of Death in ourselves, that we might not trust in ourselves, but in God, which quickeneth the dead, And thus by these delays we come to be the better fitted for mercy. Fourthly, hereby the mercy is better prepared for us, for it becomes the greater, and the sweeter; by delaying and putting off our suit, we are brought to value the thing sued for the more, when things easily had are lightly esteemed: lightly come, lightly go, Cito data vilescunt. Acts 22.28. (as we use to say in the Proverb,). The Chief Captain, Act. 22.28. that obtained his freedom with a great sum, bought it at a dear rate, valued it highly: So it is in this Case, If blessings were as soon had, as asked, they would be the less set by. And this is one cause why God hideth his face so long from many of his dear Children, that they might prise the sense of his Love and favour the better, when they have it, Cant. 3. Cant. 3. 14. 14. And by this means the mercy when it is obtained is the sweeter, and more welcome when it comes. Isaac is Isaac, a Son of Laughter, when he comes after many years expecting. When Jacob hears of Joseph, whom he had long wanted and clean given over for gone, he was so full of joy that he desired not to live a day longer, Gen. 45.28. & 46.30. So Psal. 128. 1. 5. Pro. 13.12.19. Gen. 45.28. & 46.30. Thus it is true that Solomon speaks, Pro. 13.12.19. A desire accomplished delighteth the soul, and when it cometh, it is as a tree of Life, to heal the maladies of the heart. And thus I have rendered you some reasons of the point: Now to the Uses. Use. 1 May we not reason from hence as St. Peter doth, 1 Pet. 4.18. If the Godly who are Gods Friends, 1 Pet. 4.18. are many times delayed and put off in their lawful suits, and sometimes seemingly not heard, shall the Enemies of God hope to have Audience, or think to speed in their suits when they beg mercy? doth God keep his own Children in suspense, and will he give bread to bastards, and open the door to them when they call? What Hope hath the Hypocrite (saith Job,) Will God hear their cry when trouble cometh on him? Job. 21.9. Job. 21.9. Let David Answer the Question from his own experience, They cried, but there was none to save them, even unto the Lord, but he answered them not, Psal. 18.41. God will be a God of his word, Psal. 18.41. Isay. 1.15. Pro. 1.29.30. Hos. 5, 6. John 9.31. Psal. 78.34.35. Neh. 9.27. he hath protested against their Prayers, Isay. 1.15. Pro. 1.29.30. Hos. 5.6. And this we know, said the blind man cured, that God heareth not sinners. Obj. But God hath heard such, Psal. 78.34.35. Neh. 9.27. Resp. God is not inclined by their Prayers to hear and grant, for they are abominable to him; but, for other Reasons, as they are his Creatures, he gives them common and general mercies; as he hears the Ravens, he hears them: Secondly, Psal. 147.9. God is mindful of his Covenant made to their Forefathers, which moveth him sometimes to show mercy to their Children, Neh. 9.8. Neh. 9.8. Thirdly, he doth this for his own sake, to prevent blasphemy, Deut. 32.26, 27. Exod. 32.12, 13, 14. Deut. 32.26.27 r Exod. 32.12, 13, 14. Psal. 105.48. Secondly, God doth not hear them to gratify them, (as he doth hear his Friends,) but to punish them, as he heard Israel, in begging Quails. God may hear, and doth hear, many a wicked man; but it is to his ruin, as he heard the Jews crying His blood be upon us, and upon our Children. Math. 27.25. It were better to have Gods gracious denials, than his angry yieldings. Use. 2 But the main use of this point concerns the Godly, who are too too apt to misinterpret God's delays, as if God had forgotten to be gracious, and regards them not, that he grudgeth their good, and is loath to help them; and are ready to commence a suit of unkindness against him, for deferring their suits, and putting them off with seeming pretences. The Prophet in the name of the Church was much troubled at this, and had hard thoughts of God for this, Psal. 77.7, 8, 9 Psal. 77.7, 8, 9.10. Jer. 15.18. but this was his infirmity as he confesseth, verse 10. So Jer. 15.18. as if he should have said, I hoped that thou wouldst have helped me, but it is with me, as with a thirsty Traveller, who seeing a pit before him, hopeth it will be a refreshing Fountain to him, when it proveth but as a dry pit, thou hast beguiled me and my hopes: so the Disciples though of Christ when he was asleep in that storm, Mark. 4.38. Master, carest thou not that we perish, Mark. 4.38. as if he were more careless of them, than any other Master would be. To sustain our hearts from sinking under this Affliction, It would be considered. First, that thou art not the only man whom God hath thus dealt withal: It is not thy case alone, but it hath been, and is the case of many of God's dearest Children, who were and are highly in his favour. It was jacob's case, Gen. 32.24. God held him wrestling till morning before he obtained his desire. It was Jobs case. Job. 13.24. It was David's case, ●ob. 13.24. Psal. 44.24. & 88.1.- Math. 14.25. Judg. 3.25. Psal. 44.24. &. 88.1. The Disciples case, Christ came not to them till the fourth watch of the night, Math. 14.25. And the case of thousands of God's Children, and beloved Friends besides, who (as it was said of Eglons' Servants, they tarried out at the door till they were ashamed, so they) have been kept without till they have been ashamed to be denied any longer, 1 Pet. 4.12. so that what St. Peter saith concerning the fiery trial, think it not strange as if some unwonted thing did happen to you, we may say concerning this trial, it is no new thing that happens, but that which happened to the best, and doth daily happen. Secondly, thou must know that Hearing is one thing, and Answering is another, there is oftentimes a great distance betwixt them. There is not a faithful prayer that thou hast put up to God but it was presently heard and regarded, and accepted, whatever he seemeth to thee to do for present, Psal. 22.2. Psal. 31.21. read Psal. 22.2. with 24. & Psal. 31.21. All the time that God delays the Godly, he is but consulting (as it were) of the fittest opportunity, and the best way to Answer the prayers of his Servants. Thirdly, we must learn to put a difference betwixt delays and denials his forbearance is no denial of thy suit, God may regard thy prayer, and answer it too, though he do not presently grant that thou beggest of him, should he deny thee having engaged himself by promise to hear, Psal. 50.15. Psal. 50.15. he should deny himself which is as impossible for him to do, as to cease to be God. Fourthly, thou may'st be answered when thou thinkest that thou art delayed and put off. God hath many times answered the prayers of his Children, when they perceived it not; either through heedlessenesse; or negligence, not looking up after their Prayers, Psal. 85.8. Job. 9.16. not regarding their return, Psal. 85.8. or else through anguish of mind and spirit, as Job speaks of himself, Job. 9.16. Now Prayer is answered, not only when the very thing craved is granted, 1 Sam. 1.27. 1 King. 3.9. Psal. 21.4. Gen. 17, 18, 19 Psal. 138.3. 2 Cor. 12.8. 1 Sam. 1.20. as 1 Sam. 1.27. 1 King. 3.9. Psal. 21.4. but when that very Particular is not granted, but a better in the Room, as Gen. 17, 18, 19 Psal. 138.3. 2 Cor. 12.8. If God then make an Exchange with thee, giving thee Gold for Silver, if he cheer up thy spirit, after thy Prayers, as he did hannah's; if he gives thee strength, Psal. 73.22. and upholds thy heart to bear the want as he did david's, Psal. 73.22. and to continue in Prayer, God hath heard thee, and thy prayer is returned into thy bosom. Lastly, if God do for a time withhold the thing thou prayest for, and his Answer likewise, yet thou may'st rest assured that he doth it for thy good, for one of those ends before mentioned. Which if thou findest to be wrought in thee, thou art an happy man. Charge not God (then) foolishly with harsh dealing or unkindness, nor make any rash conclusion against thyself, as if thou wert out of favour with God, but make the true Use of it, for although our hearts may not sink under this burden, yet we may not pass it over, as a slight matter, or thing of nothing, but lay it to heart as the Godly have done, Psal. 28.1. Psal. 28.1. David counted himself no better than a dead man in such a case. Quest. B●t what are we to do (you will say,) when God delays to answer us, and keeps us without the door? Resp. If God delays to Answer in any of those ways and kinds before mentioned, then examine thine own soul what may be the cause, and whether it be not within ourselves, Isay. 59.1, 2. Jer. 5.27. Isay. 59.1, 2. Jer. 5.27. dost thou not regard some iniquity in thy heart, harbourest some secret, and beloved sin there? is there not some failing in thy Prayers, for Substance or Circumstance, Jam. 4.3. Goodw. return of Prayer. Jam. 4.3. If you send to a Friend who useth to be punctual, and not to fail in returning answer to your letters, you straight think that there is some miscarriage in the business (saith one,) so should it be in this case, if you have no answer made unto your Prayers, it should cause thee to be jealous of thyself, and conclude that something is amiss. The Fisher if he knows there are store of fish in the water, and yet hath no bite, plucketh up his line, looketh on his bait, and mends it, so should we do when God is silent: examine well where the fault is, and amend that, that we may find more comfort after. Secondly, do as the Fisher doth, put in again; say with Peter Lord we have fished all night, and taken nothing, Luke 5.5. nevertheless at thy command I will let down the net. Duties that God enjoins must be discharged, albeit we see no likelihood that any good will come thereof: This is a duty strictly pressed on us in the word, Phil. 4.6. 1 Thes. 5.17. Phil. 4.6. 1 Thes. 5.17. We must do our part and duty, and leave the success to God: As Job said in another case, we must say in this, be of good courage and play the men, and the Lord do that which seemeth good to him, 2 Sam. 10.12. 2 Sam 10.12. This will yield us much comfort, although we should get no more good by our Prayers: Lack of present success is no warrant to surcease a duty enjoined. Isay. 56.6. er. 20.9. It was Jeremiahs' fault, a blemish in him, to resolve to speak no more in the name of the Lord in that respect, Jer. 20.9. And can we be excused if we speak no more to the Lord, or call no more on the name of the Lord for want of present Audience? Thirdly, as we are to pray with perseverance, so let us wait with patience (as the Fisher doth.) And there is great Reason for it. First, although God hath made a gracious promise of hearing us, yet he hath reserved the time of Answering us to his own wisdom, Heb. 2, 3. Heb. 2, 3. The vision is for an appointed time. God hath given us his Bill for payment, but the Time is his own pleasure, Psal. 145.16. Psal. 145.16. there is plentiful opening, and filling every thing, but it is in due season, and that due season expressed to be his pleasure; Isay. 49.8. that is the Time acceptable, wherein we shall be heard. And for the place of payment, it usually is upon the Mount, Gen. 22. Gen. 22. (as was said before) Man's Extremity is God's Opportunity. We are but Beggars, and Beggars must not be Choosers. It is not fit for us to appoint God the Time and Place. This is a limiting of the Holy one, Psal. 78.41. Psal. 78.41. Secondly, there is nothing lost by waiting upon God, Psal. 9.16. & 40.1. Psal. 9.16. & 40.1. Isay. 25.9. & 30.18. & 49.23. Isay. 25.9. & 30.18. & 49.23. Hast thou waited long? the more reason thou hast to hold out in waiting. The Ambitious wait for their place and Office till it falls: Long looked-for comes at last. The case of Monica (Mother to St. Austin) is famous: she grieved that her Son was spotted with the heresy of the Manichees, and she prayed that the Lord would bring him to the Orthodox Catholic Faith, she remembered this day by day, and yet (as himself doth witness▪) for nine years together he continued so infected; It fell out afterward, that he would needs go and travel out of Africa into Italy; His Mother being loath to part with him, who was the staff of her old age, earnestly prayed that God would hinder him of that purpose; yet St. Austin went, and by hearing the Sermons of St. Ambrose at Milan, he was converted to that, which in former times he could never like. He reporting all this matter, doth use this good speech of it; Thou O God being d●ep in Counsel, and hearing the substance of my Mother's desires, didst not care for that she did then ask, Aug. Confess. lib. that in me thou mightest do that which she ever asked: Thus the Almighty dealeth with other of his Servants, working all things to the best, but it is at such times as he himself doth think good. If it be in him to bless, it is in him to do it when it seemeth good to himself. Therefore let us never be angry, and repine at that which he altereth from the intent of our mind, nor discontented with his long delays; many Answers at the last shall be given thee at once. For as the wicked treasure up wrath by their daily Sins, so do the Godly mercy by their daily Prayers (saith one): what thou hast been craving this seven years, nay twenty, thou then shalt have a return of; for Mercies and Answers will come thick, as they did to Joseph. Then you shall receive the money together. And many say, that they had rather so receive it than by driblets. Or suppose, thy Answers should be few whilst thou livest, concerning the things that in this Life thou cravest, yet at the day of thy Death thou shalt have the benefit; Then hath the Righteous Hope, Prov. 14.32. Mark it and behold it saith David, Psal. 37.37. Pro. 14.32. Psal. 37.37. Old Simeon had put up many Prayers, and begged many a year that he might Live to see the Saviour of the world in the flesh, Luke 2.25.28. and now being very old, and ready to leave the world, he hath his full Answer, and embraceth him in his arms: or if God should not give thee thy Answer in this Life, concerning some things thou beggest in the behalf of the Church in general, or thy Wife, Children, Friends in special; yet when thou art dead and rotten in thy grave, an answer may be given, and a return made. However, rest assured, that at that great day of Retribution, thou shalt find thy reward is with the Lord: when the books shall be opened, every Faithful Prayer that thou hast made, Isay. 40.10. & 49.4. every short ejaculation, every sigh will be found upon Record, and booked; it will be upon the ●yle, not one of them omitted. Wherefore as St. Paul wills us that are Ministers in preaching to wait, proving if at any time God will give men Repentance, 2 Tim. 2.28. 2 Tim. 2.25. And if after many a Sermon preached, we have no comfortable assurance of any one soul converted, yet we may not be discouraged, for that our Reward is in Heaven, Isay. 49.4. So must it be in Praying. Thou hast put up many a Prayer, and yet no answer comes; be not disheartened, a full answer will be given in the end. When you pray say (saith our blessed Saviour, in the beginning of this Chapter to his Disciples.) Give me leave to add but one letter, Psal. 27. ult. when you pray, stay. Not from praying, for want of present audience (as some would); but wait and stay God's leisure for an answer, (as all should.) If any withdraw himself, my soul shall have no pleasure in him saith God, Heb. 10.38. Heb. 10.38. Come we now to the Answer itself, that was given by the Friend within, to his Friend without. [Trouble me not, the door is now shut, Text &c:] Where, (as was said) we have considerable, first the Inhabitation and there, first the thing inhabited, (Trouble me not now.) Secondly the Reasons rendered, why not now, first the Door is now shut; secondly, Children are in bed, so that he could not rise without disquieting of them. And then secondly he concludes Roundly and Resolutely, I cannot rise and give thee. With the thing Inhabited we begin [Trouble me not] or vex me not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. molest me not, for so the words may be rendered: the Answer is somewhat quick, and frowning, albeit mitigated by some fair and plausible excuses which we will particularly examine in due place, and order. That which I will commend to your Consideration in General from the letter is this, that Sloth is not shiftless, Litteral Doct. Slothful spirits want not excuses to justify themselves in their omissions. This Friend in the History questionless was somewhat sluggish, and he wants not his pretences, and excuses, for his sluggishness; you do but trouble me, disquiet my Children, etc. Hereto tends that of Solomon, Pro. 22.13. Pro. 22.13. The slothful man saith, there is a Lion without, I shall be slain in the streets, not as if the slothful used the same words which are here set down, but they always so behave themselves when they are called upon for duties, always some excuse is in their hearts or mouths. And Pro. 26.13. we have the like, Pro. 26.13. yet with some difference; in the former Proverb it was but one Lion that troubled him, now there are two, the one a great and a fierce Lion, the other a great one, yet lesser than the former. And whereas it might be answered, if a Lion were one way, he might go another; he saith a Lion is both ways, so that there is no escaping, whence (as one observes) it is evident, that the more a sluggard is called from his sloth, the more excuses he makes. So Cant. 5.3. Cant. 5.3. the Church was loath to rise, and she brings her excuses, she hath washed her feet, and is loath now to defile them, she had put off her Coat, and was loath now to put it on again. Abundant Testimony we might bring for Confirmation, as 1 King. 12.27. Hag. 1, 2. Mal. 1.13. Luke 14.17. & 19.21. But what needs this waste, upon so clear a truth. Reas. God made man right, but he sought out many inventions, saith Solomon, Eccles. 7.29. In this fallen estate, Eccles. 7.29. our created ability to devise things truly good, is turned to a matter untoward wit joined with shifting; so that Carnall-will ever hath Carnal wit attending upon it, and Carnall-Reason shall be an Advocate to plead for Carnal Lust. It would be a happy thing, if we could but discover the sophistical shifts of our fleshly corrupt nature, whereby it seeks to shift off good duties; This is not the least piece of the heart's deceit, and therefore to be in a special manner watched. There was never yet any that came to Hell, but had some pretence for his coming thither. Our vi●e hearts would make us to believe that there is some Sense in sinning, and some Reason to be mad; Wickedness never wanted pretexts, nor ever will, whilst the Devil hath wit; or, were the Devil dead, our own wit would serve us to lay blocks in our own way to hinder us in our course to Heaven. It would be too large a discourse to enter upon, to acquaint you with the many excuses that are brought to put us upon the practice of sin, and keep us from performances of good duties. The excuses of sin are many. It hath Pride in it, which is not content with one garment; G●n. 3.7, 8. verse 12. Adam covered, first with Fig-leaves, then with whole-Trees, than he covered his sin with the woman, then with God's actions, and this was Adam's wardrobe. David he covers his sins with Furs, soft stuff; soft persuasions to Uriah, then with rich stuff, 2 Sam. 11.8. verse 15. verse 27. with Scarler, the blood of Uriah, then with durable stuff, with an impenitency for a year (almost) together: This was David's wardrobe; none so poor but hath his wardrobe, out of which he can fetch some shift, some garment or other to hid his nakedness, some apron or other he will patch up to cover his sloth. One would gladly come to Church, hear often, but his seat is far off, or behind the Pulpit, he cannot hear well; or his habitation is far from Church, and he hath ill legs: Another would gladly read the word but his Bible is too small a point, and he wants good eyes: call on others to perform family duties, or multitude of business; stir up others to works of Charity, alas they want change, or have left their purse at home. M●. Harris, Beatitudes. Thus plays your idle vagrants (saith a reverend Divine,) call on them to work, and they will tell you, they can get none; provide them work, and then they want tools; supply that want, and then they have some infirmity about them, which they are loath to name, and that is Idleness: their will indeed is lame, they are sick of the Lazies. So it is with us, were the will mended, were that willing, there would be no lack. As you see it is with boys that go to school, something is ever wanting sometimes the band, the hat, the breakfast; but when they come homeward, they can play without hat, forget their meat, nothing is wanting then, but time and daylight: get better affections, and all will be mended, all excuses laid aside; which only proceed from want of Love, See Mr. Dykes Deceit of the heart. And Mr. Downames fourth part of his Christ: warefare. ordinarily. Rotten stuffs will not be vendible without watering, nor sinful actions pass uncensured without excusing, but God will wash off all varnish▪ he will not be deceived, no excuse, nor preten●ed Reason will do us good at his bar, but I may not expatiate into this field of matter: some godly Divines have done it to excellent purpose. Come we now to Particulars. [Trouble me not.] There are many sorts and kinds of troubles, distinguished according to the causes, whence they do arise. Sometimes some sudden amazement troubles us, so Luke 1.29. Turbatio Admirationis. Luke 1.29. that is a trouble of admiration, which was the blessed Virgins trouble. Sometimes it ariseth out of fear of some danger in this world: this was Herod's trouble, Math. 2, 3. Turbatio Tim●ris. Math. 2, 3. who upon the news of another King, was troubled, and all Jerusalem with him. Sometimes it ariseth from multiplicity of business, and this was Martha's trouble, Luke 10.41. Turbatio Occupationis. Luke 10.41. Martha thou art troubled about many things. Sometimes it ariseth from Compassion, and this was Christ's own trouble, Turbatio Compassionis. John 11.33. Joh. 11.33. When Christ saw Mary weep for her Brother Lazarus, he groaned in the spirit, and was troubled in himself. Sometimes troubles arise from the corrupt flesh, as 1 Cor. 7.28. Turbatio Carnis. 1 Cor. 7.28. such shall have trouble in the flesh, cares and vexations arising from corrupt flesh in them. Such was the Trouble of this Friend, for the flesh loves ease, and is loath to be disquieted. Observe. Doct, Unwilling minds esteem it a Trouble to be moved to Christian Duties. When the will is not inclined to a work, it is a trouble to be moved to it, than it shall be put off with Trouble me not. Thus Ahab having no delight with Elijahs Prophecies, counted him no better than the Troubler of Israel, 1 King. 18.18. So the Apostles were esteemed turbulent, Acts 16.20. 1 King. 18.18. Acts 16.20. they Trouble (say they) the whole City, and Acts 24.5. Tertullus chargeth Paul to be a pestilent fellow, (A Pestilence in the Original), Acts. 24.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and a mover of sedition. In that Parable propounded by our Saviour of the unrighteous Judge, Luke 18.1. we have this Truth confirmed. Luke 18.1. A poor Widow comes to him desiring Justice, he was one that neither feared God, nor yet Reverenced man: yet he resolveth to do justice, (but not for justice-sake) only because she troubled him, as appears by his own confession, verse 5. verse 5. he had no mind to do it, and therefore she was a trouble to him in desiring it. Reas. Every good service is hard, or easy, according as men's minds are inclined; He that hath his mind pressed, and ready to the practice of any duty, either of piety, justice, or mercy, will observe all the inducements that may lead unto it, and he that is adverse and backward thereunto, looks upon the discouragements from it, and the impediments that may hinder him therein, (as you see this Friend doth.) Hereto tends that excellent proverb of Solomon, Pro. 15.19. Pro. 15.19. The way of the slothful, is a hedge of Thornes. They forecast in their minds, the hindrances that are in it, the troubles that they shall meet withal, which appear to them as a path overgrown with thorns, and briars; every work is a thorn in his foot, and a bramble that will scratch his hand, and this keeps him back; but the way of the righteous is made plain, or is as a paved causeway, that is, the use and exercises of good duties, are easy and commodious, they pass over the impediments, through the willingness of their minds, and go on with much contentment, as passengers that walk in a plain way: Numb. 13.30. See an instance, Numb. 13.30. The spies thought it as impossible to overcome the Canaanites, as for Grasshoppers to overcome Giants, but Caleb and Joshua were of another mind, cap. 14.9, 24. Numb. 14.9.24. Use. You may be informed from hence of a great mistake, that is in the world concerning persons turbulent, or troublesome; All that are so esteemed, are not so, neither in Church, nor State, Town, City, house nor family. Can a Friend be justly counted troublesome, in making such a request as this unto a Friend, (albeit it were at Midnight) and upon such an occasion as this was? He that came to his Friend at Midnight, did not conceive he should be troublesome in coming out of his way, to visit his Friend at that time of Night. Nor did he that went to borrow of his Friend, conceive his Friendship to be so cold, that for Friendships' sake, he would not rise out of his bed to accommodate him in this his necessity; True Friendship will do more than so, without objecting trouble; yet this Friend being loath to arise, cries out, Trouble me not. Thus the sick Patient complains of his bed, when it is his back; and the Child cries out of his shoe, when it is the Humble upon the Heel that troubles him. Let the question be now asked, Who troubles the Commonwealth or State, and some will tell you, It is not Ahab, who encroacheth upon his Neighbour's Vineyard, and riseth up and takes possession with blood; 1 King. 21.1, 2, 3. but poor Naboth who blasphemes God and the King: and what was his blasphemy? he will not part with his Inheritance on any terms; he it is that is esteemed troublesome. Not our Nimrods', those mighty Hunters of the Earth, Gen. 10.9. who ride a racking pace over the heads of their poor Tenants, destroying the nests of the breeding birds, by their depopulations, killing the dam with her young, seething a kid in the Mother's milk; but the poor blood-suckt wretches, Neh. 5.5. who exhibit their bills of complaint against such oppressions; would these be conrent to be quietly wracked, there would be no trouble. Not our Ephramitish Merchants; Hos. 12.7. fraudulent and deceitful Tradesmen, who sophisticate their wares as they have done their Consciences, having a false measure in one hand, and a false balance in the other; but the wronged buyer, or busy Informer that complains of these things, he troubles all. Not the notorious Adulterer, Jer. 5.8. that neighs after his Neighbour's Wife, nor the debauched Drunkard that makes a God of his liquor, and a beast of himself; nor the disordered Victualler, who hath a close room for his old Friend Drunkenness, and robs guests of their money, as the pot doth them of their wit, these are not troublesome; But the Puritanical Minister that calls for the suppression of such disorder, the busy Officer that informs, and the rigid Justice that punisheth such offences, these are troublesome; might such abuses be connived at, all would be quiet. Ask again who in the Church are they that trouble it? And you shall be told, Josua 7.25. that it is not Achan that hath sacrilegiously taken the accursed thing; Not those Harpies, who have rob the Church's nest, and stolen away her birds, sticking down a feather of Augmentation, and Charitable benevolence in the Room, (for which they look to be thanked); but he that will be telling Achan of that his sacrilege, and be crying out of that horrid Iniquity, he it is that is troublesome. Not Baal's Priests, 1 King. 18.22. 1 King. 22.6. nor Ahabs Prophets that preach lies, and say, Go up and prosper, but faithful Michajah, zealous Elijah that tell the truth. Not Annas nor Caiphas, nor Herod, nor Pilate, nor any of the Scribes, but Christ himself, and his Disciples; these trouble all, Not the seducing Heretic, Gal. 1.7. & 5.12. 2 Tim. 3.6. 1 Tim. 4.2. nor seditious Scismatique, who, contemning public Assemblies, creep into corners, leading captive simple women, speaking lies in Hypocrisy and by fair and plausible persuasions lead into error: but those Huntsmen that labour to unearth these Foxes, and discover their Burrowes, and follow the Chase, ul-cry; as Luther did the Pope (for which he was said to be Tuba rebellionis), these are they that trouble the peace of the Church. Are there troubles in the House or Family, put it to the question who troubles it? And it will be said, not the idle wasteful and untrusty servant, Philem. 11. whose fingers are like lime-twigs in putloyning his Master's goods, who will be at his own dispose; but the strict Master, who will be calling him to an account for his Time, and Actions, he it is that disquiets all. Not the stubborn and disobedient Child, who sets light by the honest injunctions of his Parents, Pro. 15.5. and with Clito in Terrence turns a deaff ear to his Parent's Counsel, but the wise Parent that reproves & corrects that stubbornness in his Child, he causeth trouble. Not is it the imperious, Dr. Hall. and insulting Wife, who (forgetting her place whence she was taken) usurps Authority over her Husband, and will be the head, but the resolute Husband that is loath to lose his Authority in his Love, He it is that is troublesome. Thus in Town, City, and Country, we shall find that such are charged for being troublesome, who lest deserve it. When the Lamb is drinking at the pool, the Wolf comes blundering into the water, and troubles it, and then quarrels with the Lamb, Quare turbâsti aquam? why hast thou troubled the water? when the Lion, the Bear, the Bull, the Hogg, the Dog, the Fox, the Ass, the Elephant, and all other beasts of the field do trouble the water, and soil it with their feet; the Wily Wolf chargeth only the poor sheep to be the doer of it, and none must be blamed but he. There wants in these days but one clothed with Elijah's mantle to tell such Ahabs, that it is not I, but thou that hast troubled Israel, 1 King. 18.18. Ezek. 34.18, 19 1 King. 18.18. read Ezek. 34.18, 19 and apply it home. Let not then the Innocent and well-meaning man be charged with turbulence, count not those troublesome to thee, who require of thee, that which Reason and Religion enjoin. It was Jephtha's fault and folly to charge his daughter with troubling of him. She did but her duty, He was Heaut ontimoroumenos, Judg. 11.35, a self troubler, through his own rashness, and indiscretion. And so much for the first Use: we have a second. Use. 2 Let us hence be dissuaded from omitting any Christian duty under pretence of Trouble: It is a notable, yet an usual delusiof the Devil, in hindering good, to object and present the difficulties and troubles that usually attend it to discourage us from the doing of it; and for the better countenancing of this deceit, he is ready to bring Scripture, Psal. 34.19. Many are the troubles of the Righteous, Psal. 34.19. In the world you shall have Trouble, saith Christ, John 16.33. John 16.33. It is true indeed; in the way of Christianity, we must look to meet with many Crosses, and Afflictions through Satan's malice, and the world's hatred; God permitting this in Love for the trial of us, &c: yet this may not discourage us from doing that which by virtue of our Calling, General or Particular is required, for then no good duty would be performed by us to God, nor man: The flesh loves ease; and before it would be diseased, and rise out of bed to give, Christ and his members shall be sent empty away, and suffered rather to starve then be relieved. But (for the defeating of this his policy, and better enabling us to do our duty) be we careful to fortify our Hearts with Faith and Love: Faith, that will discover unto us the helps that God, will and doth afford us, and the rewards, and recompense that he will give unto us, if we apply ourselves unto his service. Thus Moses, Heb. 11.26. Heb. 11.26. encouraged himself to go through troubles with the people of God, rather than to enjoy the pleasures of Pharoah's court; And so did Christ himself, Heb. 12.2. Heb. 12.2. It is the Love of the honey that causeth the Bear to contemn the sting of the Bee. The Fisherman looks not so much at the casting in of his net as on the draft: Nor the Husbandman to his sad seedtime, as joyful Harvest. Art thou to give an Alms, let not the expense of money trouble thee, but consider the return, and increase of that which thou expendest, saith chrysostom. And so in other duties, Faith will sweeten all troubles with the promises of Recompense, yea in the very act of performance, with the delight and joy of peace, of Conscience. A man in bed, having a fowl way to go, whilst he plods on the foulness of the weather abroad, thinks it tedious, and not to be endured; but being once up, what with stirring and help of , he passeth through all, and then is glad that he undertook it: So shall it be with us, when the duty is performed. Secondly; Get a Love unto the duty, and then you will not say, trouble me not, when you are moved to it. Love is as strong as Death, Cant. 8.6. saith Solomon, Cant. 8.6. 'tis unresistable, nothing can withstand it. Death overcomes all, so will Love, it breaks through all impediments that are in the way, it hath a most vehement flame (compared to the coals of Juniper) it is earnest and vehement, it is overcoming, and not ready to be overcome, much water cannot quench it; Temptations, Troubles, Persecutions cannot so hinder it, Rom 8.35. but it will still burn, Rom. 8.35. Thus powerful is Love, which if thou gettest thy soul possessed withal, Trouble me not, will be no longer used as a putoff from Christian duties. Use. 3 Lastly, seeing we are so naturally unwilling to be troubled, let us, (what lies in us) so behave ourselves, that we neither be troubled, nor troublesome. Two things in general are of singular use to this purpose. First Equity and upright dealing. Secondly, Piety and godly Living. verse 14 Solon being asked, What did most keep men from troubles, answered, Upright dealing; Do so, saith he, to others as thou wouldst be done unto, so shalt thou not disquiet thyself, nor will others trouble thee. And who is he that will harm you, saith the Apostle, 1 Pet. 3.13. if ye be followers of that which is good? but if in Case you do meet with such (and such you may meet withal,) yet you shall be no losers by such troublers; they shall not be to your loss, and hurt, but gain and honour, as chrysostom shows in that Homily entitled, Nemo laeditur nisi à seipso. But be careful withal, to join Piety with Equity: what peace, and quiet can there be, so long as Jezabels' Whoredoms and Witchcrafts do abound, 2 King. 9.22. Sin is that Achan that troubles, 2 King. 9.22. not only a man's self, but all Israel. Have not to do with it. It brought David into great straits, and troubles. 2 Sam. 24.14, Would any draw thee into the practice of sin? say then with Paul, Gal. 6.17. Gal. 6.17. Let no man trouble me; Seest thou any that would allure, or entice others unto sin? say to them as Christ said to his Disciples in mary's Case, why Trouble you the woman, Math. 26.10. Math. 26.10. And for Drunkards, Swearers, Sabbath-breakers, and other profane Livers, who are the grand Troublers of our Church and State, we may in some Case wish with the Apostle, Gal. 5.12. Gal. 5.12. I would they were cut off that trouble you. But no more of this. Mystically; you have heard before how God may delay his: now from this frowning Answer given by this Friend within, to his Friend without, we may further learn; that, God doth not only delay to Answer the prayers of his Children for a time, Mist. Doct. but he may sometimes seemingly frown upon them and be angry with them when they pray unto him, and count them troublesome, he may entertain their prayers with a seeming dislike and distaste, as if he had no pleasure in them, and seemingly shake them off in anger. This the Church complains of. Read at large, Lament. 3. verse 1-19. So Psal. 80.4. etc. So Job, Lament. 3. 1-19. Psal. 80.4. Job. 13 24. & 19.11. Psal. 88.3.14. John 4.43. chap. 13.24. & 19.11. the like doth David, Psal. 88.3.14. Such was his dealing with the Ruler, who became a suitor to him for his Son that was sick. Christ enterteynes him with a check, and reproose, for his infidelity, and the infidelity of his nation, John 4.43. And such was his carriage towards the woman of Canaan, who came to him in the behalf of her little daughter. Math. 15.24, 25. Math. 15.24, 25, 26. Look how cunningly Joseph acted the part of an Enemy with his brethren, when they came into Egypt to buy Corn, so dealeth God (many times) with his. It is said that Joseph knew them well enough when he saw them, but he seemed strange unto them, and spoke roughly challenging them for spies, and such as came to see the nakedness of the Land, Gen. 42.7, 8, 9 Gen. 42.7, 8, 9 So God knoweth his well enough, yet seemeth strange, and chargeth them many times with grievous crimes, (when they come unto him,) whereof they are innocent, yet not seriously, but tentatively for trial sake, and writeth bitter things against them, whereto they make a modest and humble answer, as joseph's Brothers did to him, Nay my Lord we are all one man's Sons, we are true men, thy Servants are no spies, but to buy food thy Servants are come, verse 10, 11. verse 10.11. Lord we are not such as dissemble and play the Hypocrites with thee; we come unto thee in the name of thy Son, we are thy Children, and come to thy Ordinances for bread, etc. Joseph lays it hard unto them still, and puts them to the trial of their truth, verse 12.14. verse 12.14. And by that wile he gets out of them that which he much longed to hear, namely of his Fathers, and Brother Benjamins' health, and welfare, and makes way to have his Brother Benjamin brought into his presence, whom he longed to see. God presseth hard upon the conscience, that he may get out of us what he longeth to hear, and loveth to see in us, an honest heart. Joseph puts his Brothers altogether in ward three days, and then delivers all but Simeon, whom he keeps in durance, that he might bring Benjamin his Brother to him, verse 17.21. verse 17.21. Thus dealeth God with us, he bringeth us into great straits, and as his countenance is severe, so his hand is oftentimes heavy on those whom he best loves, thereby to bring us to Repentance for our sins, Hos. 5.15. he shuts us up for a time, Hos. 5.15. & 6.2. that we may have opportunity to reflect home, and repent; and then after two days he will revive us, and then the third day he will raise us up, and we shall live in his sight: by chastening of our Bodies, he saves our souls, and brings our Benjamin to him, our hearts in his worship and service. joseph's Brothers call to mind their cruelty and unkindness towards Joseph, and upbraid one another for it, not thinking that Joseph understood them; Gen. 47.21.25. but he understood them well enough, and turns about and weeps, yet conceals all, and binds Simeon, verse 21-25. Conscience though it may be a while still, and seemingly asleep, yet affliction will awake it, and bring us to an acknowledgement of those sins long before committed and forgotten, and then it falls to accusing, (which God is not ignorant of,) he hears us and is affected with us, but conceals his affection till due time. verse 24 Simeon is taken and bound before their eyes, verse 24. He shall be left in pawn, in fetters, the rest shall return with Corn; Simeon was bold and fierce, as appears by his cruelty to the Sichemites, and seems to be the chief cause of joseph's trouble, he is therefore singled out. So in that wherein we have offended, God will correct and chastife us, and as we meet to others, it shall be measured to us, Mark. 4.24. joseph's Brothers come down a second time to Egypt to buy Corn, Gen. 43.15. they bring Benjamin their Brother with much ado, for their Father would not part with him till necessity compelled, they are kindly entertained by Joseph, who no sooner sees Benjamin, but he requires the Ruler of his house to kill and slay, for these men (saith he) shall dine with me, Gen. 43.16. verse 16. He feasts them whom former he threatened. When we come to God again, if God sees Benjamin with us, an honest heart brought into his presence, he will make a feast for us beyond expectation. This extraordinary favour made joseph's Brethren to fear the more, and to clear themselves to joseph's Steward, verse 18, 19, verse 18, 19, 20. 20. A guilty Conscience made them fearful, and suspicious, thus we are apt to misconstrue God's actions; his works of grace (through our sin, and ignorance,) occasioneth us to fear where no fear is, as Judg. 13.22. Math. 14.25, 26, 27. verse 25 Now joseph's Brethren make ready the present which they had brought for Joseph, and present it, verse 25. So do the Godly, though it be but a little of every good thing, a little Faith, a little Repentance; this God accepts and takes well at our hands, though there be but a little of it, be it of the best. verse 30 Joseph makes haste, verse 30. yet he hides his affection till he had brought them to a more sound and serious sight of their sins, And therefore after all this their kind entertainment, and mirth, when they thought all danger over, he beats upon their guilty Consciences by another trial, no whit inferior to the former. Hue and Cry is sent after for a stolen cup; They are accused of flat felony, they plead their Innocency, search is made, and the Cup is found in Benjamins' sack, Gen. 44.6.12. All this was to sift his Brothers, Gen. 44.4, 5. and to try their affection to Benjamin, verse 12 whether they would stand by him in this his trouble, or desert him. Thus dealeth God; when he seemeth to be very Loving to us, and makes us best welcome, he hides his face again, chargeth us with bitter things, whereof we think ourselves Innocent, and stand upon our Justification, as Job did, till search be made, and then we find that in our sacks which we knew not of, and would not believe to be there, which when we find, we stand amazed at. And all this God doth to try the sincerity of our hearts, and the Truth of our Love to Benjamin, and to double our joys in the end, after we have been brought to a thorough Humiliation for our sins. verse 14 Back again they come with rend , they humble themselves before Joseph, casting themselves on the ground, confessing their sin (not this whereof they were accused, for therein they were innocent, but) their cruelty towards Joseph. verse 15, 16, 17 God hath found out the iniquity of thy Servants, saith Judah, of this all were guilty, and confess their deservings, verse 15. 18. thus the Godly make good use of their present sufferings, and look back to what they have deserved. And then, Judah he comes near to Joseph, verse 18. usque ad●fin. cap. craves favour to speak a word in his ear, relates all the matter to Joseph, as if he had been ignorant of the matter, when he knew all as well as himself, verse 18. to the end. He acquaints him likewise with the danger of his old Father, and sadness of his complaint at parting, offering to be a bondman in his Brother's room, that he might preserve his Father's Life. And thus are we brought by our afflictions to pour forth our hearts before the Lord, like him, and acquaint him with all that hath happened, as though God were ignorant of the business, when he knows all better than we ourselves can know it. After Judah had done thus, then Joseph makes known himself, Gen. 45.1. etc. Gen. 45.1. etc. Compassion and joy can be concealed no longer, every man must be put out save his Brothers, he discovers his affection, tells them he was Joseph their Brother, bids them not be afraid, but puts them (withal) in mind of their injury, whom you sold into Egypt, yet comforts them with the consideration of what God had done, sends for his old Father, willeth them to bring all they had away, and some live with him in Egypt, which they did to all their comforts. And the like is Gods dealing with us, after he hath tried us to the purpose, brought us to a true sight and sorrow for sin; he can refrain no longer, Isay. 42.14. He saith, Isay. 42.14. I am your Father whom you have injured, and wronged in breaking my Laws, but I have pardoned and forgiven you, and prepared an inheritance for you in the Heavens. Therefore regard not the stuff, care not for the Lumber, and trumpery, come up quickly and tarry not, the good of all the Land of the Living is yours. And thus you see how joseph's dealing with his Brothers when they came to buy Corn of him, is a lively resemblance of Gods dealing with his (oftentimes,) when they come unto him in their Afflictions. Use. It this be God's way, sometimes to appear as an Enemy, when he intends Friendship, let us learn to hope, even in a state hopeless, and love him chiding, and trust in him killing, as Job did. Those that are well acquainted with God's proceed, Job. 13.15. know that cherishing ever follows after stripes, as Cordials do vehement Evacuations. His Anger ever ends in Love, and by it he prepares us for Love. His Countenance resembles the picture of Diana at Delphos, whose face though it seemed to frown upon comers in, yet it smiled upon them at their going out, Examine me O Lord and prove me (saith David,) Psal. Psal. 26.2. 26.2. try my reins and my heart, for thy loving-kindness is ever before mine eyes: he was to be tried as Gold is tried, but he builds upon God's Love; If God's Anger, and not his Love had been before his eyes, it had been but a fearful Apparition, and a dangerous issue to have gone upon, but he saw Love in all, and so long he could submit unto any furnace of his hea●ing. If through those black and thick Couldst that compass thee, and seem to interpose betwixt thy Prayers, and the Throne of Grace, thou couldst discern the bright Sunbeams of God's favour; if thou couldst look beyond the Cloud of afflictions, and see the Sunshine on the other side, if when God seems to frown upon thee, and be angry with thee, thou couldst by the hand of Faith, pluck off that mask and Vizard, thou wouldst then see a Loving heart through contrary appearances, and pick love out of angry speeches, Math 15, 16, 17. Hos. 5.15. & 6.1. as the woman of Canaan did out of Whelp and Dog. He hides himself when he means to be found, he kills himself when he makes alive, throws down when he means to build up, and intends to ease us of our burdens, when he seems to lay heavier upon us. Say then with David when thou liest under such temptation, Psal. 42. Why art thou cast down, o my Soul? why art-thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my Countenance and my God. The Reasons rendered of this trouble pretended by the Friend within, to the Friend without, are now to be examined. And they are two, first the door was now shut, and it would be troublesome, if not dangerous to arise at that time of night to open it. Secondly, his Children were with him in bed, and at rest, and it was not fit that he should disquiet them. We begin with the first. Text. The Door is now shut. There is no fault to be found with that. The barred Door keeps out the Thief, Job. 24.16. who in the Nighttime breaks into houses which they have marked for themselves in the day. And it may teach us a point of Wisdom. To shut the Door against dangers, as did Elisha, 2 King. 6.32. Nature teacheth the brute beast to prevent danger, 2 King. 6.32. much more should Reason perswage men unto it, and Religion alloweth it and commendeth the prudent man that forseeth the evil, and avoideth it, Pro. 22.3. Use. Too too blame then are such as carry not a watchful eye upon dangers to prevent them before they do come. Prov. 22.3. Argus' his eyes are to be preferred before Briareus his hands. A provident eye for the preventing of future mischief, is more excellent and useful than a potent arm, for the suppressing of that evil which is befallen us. But this man who knocked at Door at this time of Night, came not to steal, but to borrow; he was no Enemy, but a Friend, and one that came in a friendly way unto him, desiring this friendly courtesy from him, and it was his fault to deny him so small a request under pretence of trouble. When the Heart is open, the Door cannot be shut. As before hath been showed. That which this denying Friend seems to beat most upon, is the Now. The Door is [now] shut, as if he should have said, Had you come sooner, before I had shut in the Door, I would have satisfied your desire; but the Door being barred, and I in bed, it is a trouble to me to rise, therefore spare me for this time. That I commend to your Observation from hence, is this. Doct. Good Duties are many times omitted under a pretence of an unfitting season, for the doing of them. The unseasonableness of the action is made a great putoff and plea for the Omission of it, albeit in itself warrantable, Thus when the Priest was about to ask counsel of God in the behalf of Saul and all Israel, (A course that God had commanded to be taken in all their weighty and serious affairs, as appears Numb. 27.21.) Saul perceiving his enemies to be nearer than he was ware of, wills the Priest to withdraw his hand, Numb. 27.21. (that is to forbear consulting with God,) for want of leisure, 1 Sam. 14.19. 1 Sam. 14.19. The Ephod must give way to Arms, It was no fit time in his opinion to fall to prayer, and offering up of sacrifice, but to betake them to their weapons, they would ask counsel of God another time when they had more leisure. Much unlike was he herein to Samuel, who (when the Philistims came upon them, being assembled before the Lord at Mizpeh) would not give over till he had offered a Sacrifice unto God, 1 Sam. 7.5. 1 Sam. 7.5. And herein Saul discovered his hypocrisy, and profaneness. Thus the Jews objected against the Time for building of the material Temple, Hag. 1, 2. that it ought to be reedifyed, Hag. 1, 2. they confessed; and professed likewise to go about the work: but they saw that their envious Neighbours would oppose them in that work, and therefore they forboare, pretending it was not yet seasonable to undertake it, and in so doing, they deserved, as they had, a sharp reproof. Another Instance we have, Acts 24, 25. Acts 24, 25. When St. Paul was preaching to Foelix, and to his Wife Drusilla, and reasoning of Righteousness, Temperance, and Judgement to come, Foelix not much affecting that discourse, wills him to make an end for that time, pretending want of leisure to hear him our, but when he had a more convenient time he would send for him: other Instances might be produced of the like kind. Quest. But may not a good Duty be done unseasonably, and marred for want of right timing of it? Resp. It may be so: For as there is a season for fish or flesh, out of which they are not good, so may we say of some Duties. But here let us distinguish of actions: which are either bad, or good. As for Actions sinful; they are at no time seasonable. And therefore it is well observed by some Expositors that Solomon distributing, and laying out a portion of time for every action under the Sun, Eccles. 3. 1.-9. Acts 8.21. Eccles. 3. 1.-9. allows no time at all to sin. As the Apostle saith to Simon Magus, Non est tibi pars neque sors; so may we say of it, it hath neither part nor lot in that partition; neither God nor Nature hath bequeathed any Legacy of time to it. Sin should have no existence at all, and therefore no time; no estate, therefore no Term: albeit it so falls out, that it usurpeth, & so goeth away, if not with all, yet with the greatest part of our Time. Good Actions, they must likewise be distinguished of; some are great and weighty (as Christ speaks of the weighty matters of the Law) which are to be concurrent in the practice of all men, with every moment of their lives; such is that great work of glorifying of God, working out our salvation, keeping a good Conscience, waiting for our Lord and Master's coming▪ &c: These duties are to be concurrent with all our Time, and every moment of it; which seems to be the Reason why Solomon doth no more mention a Time for doing these things (in the forequoted Text) than he doth for sin. He doth not say there is a time to do ill▪ nor doth he say there is a time to do well, for that in all those particulars he there reckons up, God is to be glorified in the doing of them, and the welfare of the immortal soul therein to be sought. These duties are to have a share in every part of time, nothing but hath a season: but the working out of our salvation hath every season, (at least should have, albeit indeed it hath the least of all.) Now the duties of this kind can never be unseasonably performed. Trust in the Lord at all times, saith the Prophet David, Psal. 62.8. Psal. 62.8. Blessed are they that keep judgement and do Righteousness at all times, Psal. 106.3. Psal. 109.20. Psal. 106.3. My soul breaketh for the longing that it hath unto thy judgements at all times, Psal. 119.20. etc. There are other duties, both Natural and Spiritual that have an appointed time, and season, for the doing of them, they have both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only determinatum tempus, time allotted to them, as all things under Heaven have (for as God hath joined Time and Duty together unseparably, so that there is no Time, but hath an appointed Duty for it (none can say of any time, At this time I have nothing to do); so there is no duty, but hath time allotted and appointed for the doing of it.) And it hath likewise opportunum tempus, an opportune Time, a peculiar season, in which it is to be done; insomuch that that time which is peculiar and natural for one thing, may be prejudicial and hurtful to another. Solomon instanceth in divers actions, both natural and voluntary, Eccles. 3.1, 2, 3. Eccles. 3.1, 2, 3 verse 11. Isay. 50.4. Psal. 1.3. Now every thing is beautiful (saith the wise man) in his time, verse 11. The grace of an Action is much in the right timing of it, Isay. 50.4. And it is the praise of a Godly man, Psal. 1.3. that he bringeth forth fruit in due season. Use. The best of us all have great cause to be humbled for this corruption of our hearts; when being convinced of the necessity of a duty to be performed by us, belonging either to our general or particular Calling, we defer and put it off, under this pretence, It is not now seasonable, the time is not convenient for the doing of it. Thus Preaching and Hearing of the word is out of season with some, as the Apostle intimates, 2 Tim. 4 2. 2 Tim. 4.2. Aug. lib. de. past. Preach the word in season and out of season; opportunè volentibus, importunè nolentitibus (saith Augustine); in season to those who are willing, and out of season to those who are unwilling, and judge it to be so. The Friars of Basil held it to be Heretical to preach diebus prophanis on working days, Melch. Adam. and we have amongst us who judge them Puritanical, who hear a Lecture on such days. Prayer and other Religious duties have the like put off, we want time, have no leisure to do them, hereafter we shall have more and better opportunity. So in the works of Mercy and Charity we are apt to delay and put off, under pretence the Door is shut, we cannot spare as yet; when we die the door will be open, than we will give more amply and liberally: as yet our charge is great, expenses large, and who knows but we may want ourselves before we die? In short, the main business of our Lives is neglected under this pretence. Call upon men to Repent and turn, to make their peace with God, they think that we come to torment them before their time. It is not good, say they, to be religious too soon. Old Age and Sickness is fit for sad thoughts, than youth; Repentance must be deferred till a more convenient time. Modò et modò sine paululum, &c: modò & modò non habebunt modum, Aug. conf. lib. 8. Pro. 6.10. Cras do; non Hodie; sic nego quotidiè. Like nimble Tapsters, they cry Anon Anon Sir. So Austin confessed of himself, that in his unconverted estate, he returned to Gods call, verba lenta, & somnolenta, Anon, Lord, Anon; he would come Anon, but not yet, By and By, but not presently. In his secret thoughts he desired Chastity, but not yet; with Solomon's sluggard he cried out, yet a little more sleep, a little more slumber, a little folding of the hands to sleep, Pro. 6.10. So is it with all Licentious Sinners, Hodie sibi reservant, & cras Deo promittunt; they will be their own now, and the Lords another time, but let all such Procrastinators consider seriously. First in putting off any good duty, (an opportunity being offered for the doing of it) (under pretence that the Door is shut) we control the Wisdom of the Almighty (in whose power it is only to appoint times and seasons, Acts 1.7.17.26. Acts 1.6. & 17.26.) as if we could find out a more convenient time then that which God doth offer us, and hath allotted unto us: yea, we challenge to ourselves that which is God's Prerogative, Psal. 31.15. for he is the God of Time, our Times are in his hands, yet we make as if it were at our own command, in neglecting the Opportunityes that he doth offer us to do good, or receive good, which is a most presumptuous sin to do, and never goes unpun shed. Secondly; in deferring or putting off the present opportunity offered, we put ourselves to a great deal of pain and ●abour more than needed; What profit (saith Solomon) hath he that worketh in that where●n he laboureth, Ecc es. 3.9? Eccles. 3.9. As if he should have said, If a man let pass that season and time allotted for every purpose (of which he before spoke) there will be then no profit of his work, labour he never so diligently. If he miss his Time, and pitch not upon the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his labour will be lost. There are many Nicks in Time, a great many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which if they hit, all goes well, (as you see it in a Clock or a Jack,) if they hit not, if they fall not one within another, the whole work stands. Opportunity and season in time, is aptly resembled to a joint in a member, BB. Andrews. if you hit on the joint you may easily divide it, but if you are on this side or on that, you do but mangle the meat, and lose the pains you bestow in car●ing of it up. Thus much Samuel shown Saul, 1 Sam. 13.13. 1 Sam. 13.13. Thou hast done very foolishly, said he, in that thou hast not kept the Commandment of the Lord God which he commanded thee, for [Now] would the Lord have established thy Kingdom upon Israel for ever. Now was the Time to have been made happy for ever, if thou wouldst have taken it. So 1 King. 12.7. 1 King. 12.7. The want of wisdom, to lay hold on the present opportunity lost Rehoboam ten Tribes, and in seeking to recover them again, he did but lose his labour, as the Prophet told him, verse 24. And 2 King. 13.18, 19 Joseph is willed by the sick and dying Prophet Elisha, to take his Arrows, and smite upon the ground, 1 King. 13.18, 19 not limiting the King to any number of strokes, supposing that Joash upon his former parabolical Act might well understands, that the number of those blows he gave were to be significant; Joah smit but thrice the Prophet is grieved with his slack hand, and tells him that he should have smitten five or six times, and then he should have consumed Syria, but now he should smite Syria but thrice: which thing questionless God revealed to the Prophet, for his last gratification, upon his prayers for Joash, and against the Enemies of Israel. The opportunity being omitted, he should smite them thrice, but no more: All his after-endeavours were to no purpose. Nor was it without cause that our Saviour complained of Jerusalem's neglect in this point, Luke 19.42. Luke 19.42. If thou hadst known in this thy day the things which belong unto thy peace! And so he breaks off, Tears stopped the passage of his speech, he was not able to say any more, he weeps out the rest of the sentence, lamenting the misery that was likely to fall on them, for that they apprehended not the opportunity offered. Those Tears of his shown to the world, that Opportunity is a grace to have it, a second grace to know it; but a third grace, and better than both the rest, to make good use of it. And Lastly; if we do but consider, how wise the Children of this world are in their generation, to lay hold on Time, and Opportunity, it may shame us. The Husbandman puts in his plough after a soaking shower, and makes his Hay whilst the Sun shines; when the Regions are white to Harvest, he puts in his sickle, and suffers not his Corn to shed: The Mariner takes next fair wind, and will not lie longer in the Harbour; when the wind serves, he hoisteth up his sails, Acts 27.17. There is a Time when Kings go forth to war, Acts 27.2. which the Soldier neglects not, 2 Sam. 11.1. 2 Sam. 11.1. The Lawyer observes his Terms; the Merchant his Marts, the Smith neglects not to strike whilst the iron is hot. And for any Action Natural, or Civil, that we have a mind unto, we will find an Opportunity for. As Caesar said of his way and passage, Inveniam aut faciam, we will find one or make one. And yet we are fools in enterteyning opportunityes offered for the good of our souls: so far are we from making more opportunityes than we find, that we plead against those that are offered on God's part, and aught to be taken on 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 hours and opportunityes are merchandise of the highest rate and price; and whosoever would be rich in Grace here, or Grace hereafter must not suffer any fair opportunity to pass by him, but must buy it up out of those Hucksters hands which would forestall the markets of it. I mean Profits, and pleasures of the world, vain sports and pastimes, idle talking, immoderate sleeping, superfluous feeding etc. We give our monies for meat drink and apparel; so should we be content to part with our delights and pleasures, to purchase some time for holy Duties: 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 esteem of us, if we be skilful herein, and wise to apprehend them. It is good in this sense to be a . So some read Rom. 12.11. Serving the Time (the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not much different in old brief writing. Rom. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrose. Pelican. 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 flows, nor a State Religion that obeys 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 task somewhat 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 seasonableness of Time, for each purpose and Action. God hath made every thing beautiful 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 signify, 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 beautiful 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 beautiful 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 seems herein to excel him, Pro. 6.6. Pro. 6.6. Notwithstanding the heart of the wise man shall know it, God will teach him to discern 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 Rejoice, when to Pray, and when to sing Psalms, when to Reprove, and when to be silent, when to give, and when to forbear giving; which General 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 Door of a wiseman's heart, which shall be as if a man stood behind 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 God's 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 useful 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 Vessel of Wine, the best and purest part of it is first drawn out; and that which remains behind, being near the dregs and Lees is the worst: when a man omitteth a fair Opportunity offered him, ●●cts 24, 25. he seldom meets with the like again. 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 pass, do that which cometh 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 means 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 Door 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 hear a Ballad sung in the street? What wise man having a suit at Law, and the day of hearing at hand, would neglect that, and spend the Time in delivering letters to this or that Friend? Marry was commended above Martha for this, Luke 10.42. that she minded principally that one thing which was necessary. If an opportunity be offered of doing good to our souls, and our pleasures or worldly profits, step in to hinder, It is no good Plea to say the Door is now shut, I cannot rise to give thee. Thirdly, a less good may not be suffered to crowd out a greater. When Christ called a man in the Gospel, he desired he might go first and bury his Father, but Christ would not grant it. Math. 8.21, 22 It may be, on the Sabbath thou layest hold on the opportunity, and callest thy family together, thou readest, prayest with them, and preparest them the best thou canst for the hearing of the word. But in the mean Time thou art noted to be a very negligent, and backward comer to God's House, and all under pretence of private devotion, and family duties; but a lesser good may not exclude a greater: And being come to the house of God thou lightest upon some passage of Scripture which much affects thee, thou spendest thy Time in reading of it, when thou shouldst be a hearing God's Minister, and attending to that which is delivered. Satan deals in this case like Samballat and Tobiah, who would have drawn Nehemiah away from building of the City by calling him to conference: but we should answer as he did, Neh. 2.6, 7. Neh. 2.6, 7. I have a great work to do which I am now about, and I cannot come down, Why should the work cease whilst I leave ●t, and come to you? When a less good withdraws our heart from that which is a greater good, in such a case it will be no fair plea to say, The Door is now shut, I cannot rise to give. last; An uncertain Good (though in its own Nature more excellent,) may not exclude a certain good, (though of an inseriour Nature, Pro. 3.27.28. ) that is in our Power to do, Pro. 3.27, 28. If at present it be in the power of thy hand to do good to thyself, or Neighbour, and thou omittest this opportunity, hoping to do thyself or Neighbour some greater good hereafter, the Plea will not hold, The Door is now shut, I cannot rise and give. Thus learn we to inform our Judgements, not only of what is good, and to be done by us, but also in what degree of goodness every Christian duty is; that every thing in due order may be chosen; the highest degree before the mean, and the mean before that which is Inferior unto it. So shall every work be done in the season of it: We shall discern when it is fit to open the Door, and when to keep it shut. A glorious Lustre will be upon our Actions, Aptum est omne bonum locis suis, & Landabilia quaeque sordescunt, nisi congrua sede potiantur Cassiod. lib. 6. Var. 22. Eccles. 3.11, Pro. 25.11. they will be lovely and beautiful being done in season, Eccles. 3.11. And what Solomon saith of a word in season, Pro. 25.11. is likewise true of an Action in season, It is like Apples of Gold in pictures of Silver. An Apple is not to be pulled before its time, for than it is sour; nor suffered to hang too long, for than it rots: And the Beauty of a Picture is the comely proportion of the parts; the graceful fitting of the colours, to the parts; the artificial placing, both of the colours, and parts: Thus, when we give our words and actions, their due proportion, when we rightly order them, and fitly colour them with their due circumstances; Then there is a Beauty on them, otherwise there is a deformity, an obliquity in them, the beauty and comeliness of them is lost. And so much of the Case. Now Mystically, our Saviour in encouraging us to hold out in Prayer (as before you have heard) notwithstanding the rubs and lets, the blocks and impediments that may lie in our way to discourage us, (whereof this is one,) he gives us to understand thus much, that, Doct. When the Door is shut, Prayer is not so speeding, Luke 13.25. Math. 25.10, 11. as when it stands open to us. The Truth of this appears by that which our Saviour saith, Luke 13.25. and Math. 25.10, 11. For the better clearing of the point, let me show you (before I come to the Use;) when the Door may be said to be shut upon us, and when to stand open for us. The Door is shut, first when the Decree is past and gone forth against a Land, Nation, or particular Person, Zeph. 2.1, 2. Zeph. 2.1, 2. God's Decrees are immutable, and unchangeable, as himself, and secret to himself, we cannot Dive into them; Dr. Preston on the Attrib. 1.2.4.82. but there is a double Time to be taken notice of by us; First, a Time of preparing and trying before this unchangeable Decree come forth, which to some is longer than to others: God bore long with the people of Israel in the Wilderness, Numb. 14.22: ten times they provoked him before he declared his resolution of rejecting them, before that Decree came forth, Heb. 4.3. before he swore in his wrath that they should not enter into his rest. And there is a Time when the Decree is come forth and past: till that be come forth and past, there is a Door of Hope opened, but when that is past, and the Door shut, the Prayers that we put up, either for ourselves, or others will not avail, nor be successful. For prose of this, read Jer. 7.16. Therefore pray not thou for this people, etc. Jer. 7.16. But what if the Jews being moved with the calamity, should cry and importune the Lord with Tears, Fasting, Praying, &c: If they do, (saith the Lord) I will not hear them, Jer. 11.11.14. & 14.11, 12. & 15.1. Jer. 11.11.14. & 14.11, 12. But put Case, others of God's beloved ones, some of God's special favourites, the worthies of the world should intercede for them? Well (saith God) though Moses and Samuel stood before me for them, verse 15.1. or those three men, Noah, Daniel and Job were in such a City, they should not prevail for that City, Ezek. 14.14.20. Ezek. 14.14.20. Before that Door of God's Decree be shut, they may do much: but if the Decree be past, all Hope is past, Prayer speeds not, the Door is now shut. Secondly, the Door is shut, when the means that should do us good are taken from us, and then our seeking may prove unsuccessful, Amos 8.11, 12. God threatened a Famine, Amos 8.11, 12 not of bread, but of the Word which is worse, and that time of Famine mine is unseasonable to seek out for food; Then our Prayers have a moultring time, the wing of our Hope is cut short, than they shall wander from Sea to Sea, and from the North even to the East they shall run to and fro, to seek the word of the Lord, and shall not find it. Whilst the means of doing good are continued, a large Door is opened unto us, 1 Cor. 16.9. 2 Cor. 6.2. 1 Cor. 16.9. that is an acceptable Time to be heard in, 2 Cor. 6.2. but if we omit these opportunityes of Grace which lie open, and fair before us, God will not only deprive us of them (through our neglect,) but make us cry mightily for them, before we do enjoy them, Pro. 28.9. Pro. 28.9. Those who in prosperity despise God's Laws, shall hardly have their Prayers heard in time of trouble. Thirdly, the Door is shut when a man is taken from the means, though they be continued, yet he is disabled from attending on them, and that either by weakness, and other infirmities, or by Death itself. When neither the parts of the Body, nor the powers of the Soul can discharge their office. Eccles. 12.1, 2, 3. Solomon brings in old and decrepit Age; deaf, blind, lame, shortwinded, full of coughs and aches, trembling on a staff, rob of all its senses, and presents him to the young man to behold; willing him to Remember his Creator in the days of his youth before those evil days come upon him, and those years draw nigh wherein he shall say, I have no pleasure in them, Eccles. 12.1, 2, 3. etc. This old Age he calls an evil Time, because when the days of youth are not well spent, the days of old Age are hardly brought to goodness, exhorting that before those evil days come, they would remember God that made them, and serve him, calling upon his name; for if it be deferred till those evil days come, their seeking of God will not be successful. And yet to him that is living there is hope, saith Solomon, Eccles. 9.4. Eccles. 9.4. in which respect a living Dog is better than a dead Lion: for when Death comes the Door is so shut, that no Prayers can prevail, no returning from the grave to praise God. Thence it was that David forbore any longer to Fast and Pray for his Child, 2 Sam. 12.22. hearing of the Death of it. And the wise man adviseth to do whatever our hand findeth to do with all our Power, for that there is no work, Eccles. 9.10.12. nor knowledge in the grave whither we are going. Fourthly and lastly; at the day of Judgement the Door will be so shut, that it shall never be opened more, than all our prayers, Luk. 13.25, 26. Math. 25.11, protestations, &c: will be bootless, Luke. 13.25, 26. Math. 25.11, 12. as we have showed more at large on that Parable. Use. Let all such make good Use of this, who please themselves with a conceit, that one time will be as successful as another to seek God in: Old Age as seasonable as youth, sickness as health; when the Sun is set, as opportune as when it first ariseth, or is at the height. Some conceit, they have the ears of God at their command; when they call he must presently Answer, when they knock he must presently open, be the Door never so fast shut and bolted. Hence it comes to pass that the Sons of men are snared in an evil Time, when it falleth suddenly upon them, as fishes that are taken in a net, Eccles. 9.12. and brids that are taken in a snare, (as Solomon speaks, Eccles. 9.12.) they are disappointed of their intents and purposes, as we have in the former Doctrine shown you. Obj. But so long as the means are continued unto us, 1 Cor. 16.9. Resp. Gen. 28.17. the Door is open, 1 Cor. 16.9. What need we fear Audience? In regard of the means that are continued yet unto us, I doubt not but we may say that it is the Gate of Heaven, and with the eye of Faith, we may with Seeven see the Heaven's open, Acts 7.55. so that the prayers and tears; the sighs and complaints of Gods faithful Servants do come before him, and are regarded by him: but this should be no encouragement to any of us to walk presumptuously. For, First; Albeit the Master of the house hath not shut to the Door upon us, yet the day is far spent, and the shadows of the evening are stretched out already on us, Jer. 6.4. how many of God's Faithful Ministers are driven into corners, Jer. 6.4. and not a few that pretend to hold forth new lights, prophesy lies, and the people Love to have it so, Jer. 5.31. & 14.14. and what will you do in the end thereof: when the Candle burns blue, the damp is coming. Secondly, albeit the Door be open unto others, yet it may be shut on thee, what Job saith of the Life of man may be as truly said of all things that fall out in the Life of man, (especially of the Time of his Conversion,) All his days are determined, Job. 14.5. and the number of his months are with thee, thou hast appointed his bounds that he cannot pass, which Time if men trifle away, and receive this general grace of God in vain, they may be cast into a reprobate mind, and incurable hardness of heart, as appears, Isay. 6.9, 10. Isay. 6.9, 10. Math. 13, 13. Luke 19.42, 43. compared with Math. 13, 14. A man may have the liberty to live under the means, a long time after the Door is shut upon him, so Luke 19.42.43. the Jews enjoyed the Ministry of the word still, yet Christ tells them that the time of their visitation was passed. This possibly may be thy Case if thou contemneth mercy oftered; If thou deferrest seeking to God, when thou art called upon to do it, thou may'st be like that Figtree that Christ cur●ed, Math. 21.12. and that curse may be denounced against thee, Never fruit grow on thee more, never profit thou by Sermon more, Indeed it is hard to say, (neither Angels nor men can tell) how long the Door of mercy shall stand open unto you, that is a secret known only to God. Nor can any man say of another, the Door is so shut against this man, that it shall never again be opened to him, for whilst there is Life, there is hope (as was said) and whilst God strikes thy heart with some remorse for sin, and giveth thee a desire to seek to him, and call on him, and attend to the means, with a desire to profit thereby, that man may comfortably conclude that the Door is not so shut, but that upon his knocking it shall be opened unto him, yet the Dew may lie upon gideon's fleece, Judg. 6.37. and thine be dry, and whilst light is in Goshen, Exod. 10.23. Gen. 19.11. darkness may be in thy habitation and dwelling, thy blindness may be such that with the Sodomites thou may'st not find the Door of Repentance, and be wearied in groping after it, but if in case thou shouldst find it, thou mayst find it shut, and so shut, as that all thy knocking will never move the God of Heaven to open it to thee, Heb. 12.17. Obj. Deut. 4.29. Heb. 12.17. But how then is that Promise made good, Deut. 4.29. when thou art in Tribulation (saith Moses) and all these things are come upon thee, at length if thou seek the Lord thy God thou shalt find him; and in the applicatory part of this Parable seek and you shall find, knock and it shall be opened. Resp. This is to be understood with a double limitation, omnis qui petit recta & rectè, every one that asketh right things, and rightly. Secondly, Omnis in quo non est legitimum impedimentum quo se indignum facit, every one in whom there is not a lawful impediment, by which he maketh himself unworthy of receiving, (of which more hereafter in its due place,) wherefore that clause of Moses may not be left out, Jansenin Concord Evang. e. 38. If thou turn to the Lord thy God, and be obedient to his voice, if thou seek him with all thy heart, and withal thy soul. God is truly sought when he is sought in truth of heart, and that is no where to be found, but in a converted person. Now it is just with God to deny them repentance, who have contemned the means which should bring them to Repentance, Pro. 1.30. Ezek. 24.13. Pro. 1.30. Ezek. 24.13. Revel. 22.1.22. Revel. 2.21, 22. Secondly; Albeit the hand of Eaith and true Repentance be never unsuccessful in respect of the Salvation of the soul, yet in respect of Temporal blessings it may be without success, Deut. 3.26, 27. see Deut. 3.26, 27. No doubt but Moses had repent him of his Sin, in that he glorified not God at the waters of strife, yet he obtained not what he sought for, at the hands of God, to enter into Canaan: the like in David, 2 Sam. 12.14. 2 Sam. 12.14. Thirdly, if the Master of the house, (or Friend spoken of in my Text) shall open the Door unto thee upon thy knocking, after it is shut, yet Audience will not be so easily obtained, as when it stands open: there must be bouncing as well as begging: more prayers, longer waitings, etc. Nor is such coming so acceptable to him, as earlier coming; wherefore stay not till the Door is shut, if thou be'st wise thou wilt find a difficulty in that, albeit thy suit happen to be granted in the end. It is observable, that albeit Scripture speaks of an acceptable year of the Lord, Isay. 61.1. as if the Door stood open all the year, yet, that we may not trust to that, it is reduced to a narrower compass of time, Psal. 95.8. Heb. 3.7, 8: To day if you will hear, Psal. 95.8. Heb. 3.7, 8. Luke 12.12. 2 Cor. 6.2. etc. to a narrower than that, to an hour, Luke 12.12. and to a narrower than to an hour, to a very minute, the very Now. 2 Cor. 6.2. Therefore make use of it. And so much of the first discouragement or difficulty. A second follows. Text. [My Children are with me in Bed.] As if he should say, Jam pueri quiescunt, & non est dignum, ut, propter te, in, jurium patiantury. Aug. de Temp. Tom. 10. Ser. 171. my Children are at rest, in Bed with me, and it is not fit that I should disquiet them to pleasure thee; should I now arise, I should disturb them, break their sleep, wherefore trouble me not at this time. Observe, The tender affection that Parents bear unto their Children, might in the first place be taken notice of. They lay them in their Bed (you see) yea, in their Bosom, as Ruth. 4.16. and that not only whilst they are alive, but when they are dead, as we read, Ruth. 4.16. 1 King. 17.19. 1 King. 17.19. But of this Parently affection I shall speak more fully hereafter on verse 11. That I now shall commend unto you from hence, is this Doct. Natural Affection of Parents toward Children, proves many times a great let and hindrance in the discharge of Christian Duties. Jacob discovered too much fondness this way, whilst for the present he seemed more willing that himself and whole Family should perish, then to suffer Benjamin to go with his Brethren to buy Corn, Gen. 42.38. & 43. 3-11. Gen. 42.38. and 43. 3.-11. David's inordinate affection towards Absal●m, discovered by his immoderate mourning for him had well nigh marred all, as you read, 2 Sam. 19. 2.-9. 2 Sam. 19 2-9. And what other excuse did ruth's Kinsman make, that he did not take her to Wife, as God required he should do; but this, Ruth. 4.6. Lavater. in loc. he should then mar his own Inheritance? Ruth. 4.6. that is (say some) by prejudicing those Children which he had before, if in case he should Marry Ruth, and have any Children by her; the strength of a worldlings excuse lies in his Children and Charge, and hence it is that our Saviour requires all that would be his Disciples to deny themselves (in respect of Natural Affection to Father, Math. 10.37. Luke 14.26. Mother, Sons, Daughters,) &c, Math. 10.37. Luke 14.26. Reas. The Reason of this is, for that our Judgement is exceedingly blinded & corrupted by our Affections; they often lead the understanding captive, they overrule, and over perswarde the Judgement, and make it servilely to yield to their desires: they bear great sway and command in the Soul, (like Rehoboams beardless boys,) they will order all. Look as fumes arising from a corrupt stomach, darken and dim the bodily eyes; so naturally the understanding, (besides its own inherent blindness) is so corrupted with partial affection, as that it neglecteth all due examination, and disquisition, and unadvisedly judgeth that good which is pleasing to sensual appetite, and carnal Affection; And so being led, and swayed by Affection: it is carried out of the way (as a foolish Waggoner by his unruly horses.) Thus Adam was deceived, as the Apostle shows, 1 Tim. 2.14. 1 Tim. 2.14. that is, not so much by his judgement (though by that also) as by his Affection to his Wife which blinded his Judgement. And who sees not how our Affections to our Wives, Children, and Kindred do many times so dazzle our eyes, that we maintain wrong and error? as Barnabas seemed to have done against St. Paul in his stiff standing out against him in the cases of Mark, Acts 15.39. Now Mark was Barnabasses Kinsman, as appears, Acts 15.39. Colos. 4.10. Colos. 4.10. Let us then be wary how we let lose the Rains to our Affections, which like wild and unruly horses are ready to draw the Chariot of the Soul out of the way, unless with the bridle of grace, and heavenly wisdom they be restrained, and kept in. Man is a Coach▪ Understanding the Coachman, Affections the Horses, Conscience the Carriage; if the Coachman want will, or skill, or drive heedfully, or puts the raines into the hands of Affection, if he knows not his stops, and sidings, the Affections will prove resty, and either kill, or bruise the Conscience. The Stoics knowing the unrulynesse of the Affections, commend vacuity of them, as a point of chief wisdom. They say to their Affections as Abimelech saith to Isaac, get you out from amongst us, for you are too strong for us, Gen. 26.16. Gen. 26.16. Because they found them too strong for them to master, therefore they banish them altogether, but the word condemns it as a fruit of a Reprobate mind, to be without natural affection. Rom. 1.30. Rom. 1.30. 2 Tim. 3.3. 2 Tim. 3.3. inordinateness of Affection may sometimes make some men, like some beast; but Privation of Affection makes any man at all times, like stones or dirt. They are imprinted in Nature by the finger of God; And, by natural affection S●lomon discovereth the true Mother from the false; 1 King. 3.27. 2 Pet. 2.8. Heb. 2.17. the Godly have been commended for them, 2 Pet. 2.8. Our Saviour himself was not without them, Heb. 2.17. Affections then to Children, to Friends, &c: we condemned not; that which we press upon you, is the ordering of them, and keeping them within their bounds. They are common to us with brute beasts and therefore Judgement must order them that they be not brutish. Order them aright, and they are serviceable, and of excellent Use; but if they be not restrained, they will prove most dangerous, like fire, which of all Creatures is one of the most comfortablest, and most useful, whilst it lies upon the hearth, the place ordained for it: but if it exceeds the limits, and gets into the thatch, it is most merciless and over-runneth all. Look as it is in great States, so is it in man's little Commonwealth; there are no more pestilent disturbers of the Public good, than those who are best qualifyed for service, and employment, if once they grow turbulent, and mutinous, neglecting the common good for their own private ends, desirous to raise themselves upon the public ruins; so is it with the Affections, wherefore let it be our care to order them aright. Jos. 9.23. Joshua killed not the Gibeonites, but condemned them to be hewers of wood, and drawers of water for the Sanctuary. So dispel not your Affections, but let them be serviceable for your soul's welfare. Obj. But when are our Natural Affections inordinate, when do they exceed their bounds? Resp. Then▪ when they are not subordinate to God's will; when they draw from God, and are hindrances unto us in our Duties; when they exceed, Voluntas inordinata est quae non est subordinata. or come short of the due measure; or are placed upon wrong objects, when we love what we should hate, and hate what we should Love: It needs must be a deformed face, where there is a transposition of colours; as when the blueness of the veins is set upon the lips; the redness which should be on the Cheeks is set in the Nose: so when joy stands, where grief should and grief where joy ought to be; such a soul must needs be misshapen: or if placed on right objects, yet if they exceed, or come short of the measure. God is to be loved above all, ourselves next, and so the divided pieces of ourselves; but if we love any better than God, our Affections are inordinate, if we so love our Children, as to love their faults; to hear them curse or swear, &c: or will not cross them, we overlove them as did Ely, 1 Sam. 2.29. 1 Sam. 2.29. and honour them more than God. Quest. How are they to be ordered? What bounds and limits must they have? Resp. It is Religion and Justice that must bound and limit them. First Religion, in which regard God commands that, if thy Brother the Son of thy Mother, or thy own Son or thy Daughter, or the Wife that lies in thy Bosom, or thy Friend which is as thy own soul, if they entice thee secretly to follow after other Gods, that then thou shalt not consent nor hearken, nor shall thine eye pity or spare him, but thy hand shall be first upon him to slay him, and then the hand of all the people, Deut. 13.6, 7, 8. So Luke 14.26. Deut. 13.6, 7, 8 Luke 14.26. When any of these stand betwixt us and God, they are not any longer worthy of our Love. Secondly; Justice must bond them. Affection to our own flesh may not hinder us from any just, nor carry us to any unjust Action, as it doth the worldlings, who to leave their Children large Portions, care not how they withhold from the poor of their superfluity, nor what unjust act they commit. Oh let not your Affections exceed these bounds which they will soon do if you be not careful. It is said of Conjurers compacting with the Devil, that if they suffer their foot to slip, or if they miss their Circle, the Devil takes his advantage and destroys them. So if our Affections which are the feet of the soul, if they keep not within this bound, and circle, Satan will take his advantage thereby to ruin us. To conclude the point, you may remember what you read in 1 Sam. 6.12. 1 Sam. 6.12. There was a Natural Affection in those two Kine which made them lou, as they went; yet the power of God so overmastered Nature, that they went on with the Ark, and carried it to the place appointed for it; So should God's grace order our Affections that it may hinder us in any duty that God requires of us. A picture pasted to a wall cannot be pul●'d away without tearing, but put it in a frame, and you may remove it as you please. So our Affections put into a holy frame of Christian moderation, we can remove them any where; but if we fix our Affections on any earthly thing, it will be a renting and tearing to the heart, to be pulled from it. Mystically, by Children, some understand the Creatures in general, for God is said to be a Father of all, as he is Creator and Conservatour of all, Job. 38.28. Mal. 2.10. Heb. 12.9. Job. 38.28. Mal. 2.10. Heb. 12.9. And thus his Children are in Bed with him, being not able to help and secure us, if God do not first arise. Others by Children a-bed, Theoph. in loc. understand his Saints, and faithful Servants, of whom God is a Father after a more special manner, 1 John 3.1. 1 John. 3.1. These are a-bed with God in respect of the care, and protection he hath over them, nor is he willing that they should any way be disquieted (albeit he seems sometimes to be asleep, suffering the enemies of his Church to molest and disquiet them.) It is hard to say which of these interpretations are best; both are good, and we shall rather speak somewhat of both then prefer either. Understand we by these Children all Creatures in General, than this will follow. Doct. Whilst God is in Bed, Deut. 32.30. Isay. 30.7. Psal. 94.16, 17. Psal. 60.11. & 94.16, 17. Lament. 1, 2. Psal. 18.41. there is no Child he hath that is up to help, or secure us in our Necessities. For proof of this, read Deut. 32.30. Isay. 30.7. This God's Church attest they have found it true, Psal. 60.11. & 94.16, 17. Lament. 1.2. And the enemies of God's Church have found the like, Psal. 18.41. Two things would be inquired into for the further clearing of the point: First how God can be said to be a-bed. Secondly, whence it is that no Child can help when God is a-bed. Of the first. I hope there is none present that have so gross and earthly conceit of God, as to imagine that he was in Bed indeed, for he is Vivens vidensque that everliving and allseeing God, whose eyes are never closed, according to that of David, Behold he that keepeth Israel, Psal. 131.4. 1 King. 18.27. doth neither slumber nor sleep, Psal. 131.4. He is nor like Baal, of whom Elias sometimes spoke tauntingly to his Priests, Cry aloud peradventure he sleepeth, E●as. in Apoph. Cic. and you must awake him; rather what the Roman Orator spoke pleasantly of Caninius his Consulship, Vigilantissimum habuimus Consulem, &c: never was there a more Vigilant Consul than Caninius, who during all the time of his Consulship never took a nap, (for indeed his Consulship lasted but for a day, it did set with the Sun,) that we may truly say of the Almighty. And yet although he always doth like himself, yet he speaks like a man for the infirmity of our flesh, and resembleth himself to one that is a bed and asleep, when he puts himself into a sleepy posture (as it were) towards his people, and is to them as a man asleep is to his Friend; and that first in retiring and withdrawing himself, from them for a time, (as a man that goes to sleep withdraws himself from company) and doth not appear openly in the behalf of his Servants; of this David complains, Psal. 9.19. & 59.4. Psal. 9.19. & 59.4. Secondly, when he appears to be as one that hath forgotten them; A state of sleep, is a state of forget fullness, this David laments, Psal. 44.24. Wherefore hidest thou thy face, Psal. 44.24. & and forgettest our Afflictions and Oppressions. Awake, o Lord, arise for our help, verse 23.26. Thirdly; verse 23.26. when he appears to be unwilling to be disquieted, and seems to thrust us from him, (as this Friend which my Text speaks of, did his Friend). This David likewise bewails, Psal. 44.23. Cast us not off for ever, Psal. 44.23. or thrust us not away (as some read). Indeed it is his mercy and Patience that casts him thus on his Bed, Ainsworth Jun. and brings him as it were into a sleep; and that for no other end, but to awake us out of sleep (as the Disciples did, Math. 8.24 25. Math. 8.24, 25. ) Next; when God is thus a-bed, no Child he hath, can arise for our help. All Creatures in Heaven and in Earth are but as the Reflex of the glass which presently vanisheth upon the turning away of the face. The whole Creation is but a broken Cistern of itself, and can hold nothing. Jer. 2.13. As the Creatures speak of Wisdom. The depth saith, It is not in me. The Sea saith, It is not in me, Job. 28.14. So may they say of comfort, and help. Job. 28.14. 2 King. 6.26, Psal. 119.91. Thus said that King, 2 King. 6.26, 27. And so will all Creatures say in Heaven, and in Earth. All are Gods Servants, and at his command; they stir not till he gives the word. As all Creatures have their being from God, so they have their dependence on him. Lopez. de Gomara. The Kings of Mexico, when they are consecrated, use to take this Oath. I swear that the Sun during my Life shall hold on his course, and keep his wont glory and brightness, and the Clouds shall send down rain, the Rivers shall run, and the Earth bring forth fruit. But the Lord hath a Negative voice in all the Actions of the world, and what things are necessary to the Creature, and have a must be to the Creator, they are free, and have a may not be, nay a must not be, except he gives the word. Use. 1 It is a great folly then any to expect comfort from any Creature, whilst the Creator hath hid away his face; none of the household will be up when the Master is a Bed. When God would not Answer Saul, he runs to the Witch of Endor, and sottishly wills her to raise up Samuel who was at rest, 1 Sam. 28.16. she raised up the Devil in the likeness of Samuel, who cunningly resembles him, both in habit and gesture, and useth the very language of Samuel: but what said he to him? Wherefore hast thou disquieted me, and wherefore dost thou ask of me seeing the Lord hath forsaken thee, and is thine enemy? Whilst God doth hid himself from us, expect no Samuel to comfort us: The Devil (as soon) in his likeness. If God's eyes be shut, no Child's eyes will be open to us. If he do not first arise, none of the Family neither in Heaven nor in Earth dare get up to open the Door for us, or give a comfortable answer to us. Means indeed must be used, but not trusted to: God can work without means, no means can avail without God. 2 Chron. 16.12. Job. 13.4. A●l outward helps are vain, till he puts to His helping hand. What good could Asa's Physicians do him, when God was not up to bless the means? Adrian's Physicians cast him away, (so far were they from saving him); Zerxes trusted to the multitude of men, but they encumbered him; Darius in his wealth, but that sold him: Rehoboam to his young Councillors, but they lost him: Caesar to his old Senators, but they conspire against him. Domitian in his guard, but they betrayed him. All outward aides are but Egyptian reeds, which being leaned upon, do not only break under us, and so deceive our trust, but pierce into our hands and sides, and so make a greater wound. Use. 2 We have tried what wit can do, what wealth can do, what Policy can do, what earthly power can do to secure us, and yet we are not succoured, helped, delivered; All the comfort which we hoped to have from the Creature, yet sleeps. Now try we another way, Awaken God, the Master of the house, get him to arise, and the Children will soon get up. The Church cries unto him three times with one breath, Awake, awake, awake, Isay. 51.9. David often cries out Awake, Isay. 51.9. Psal 9.19. & 35.23. & 44.23. Math. 8.25. Lord awake rise up Lord, why sleepest thou? Psal. 9.19. & 35.23. & 44.23. and God rook it well at his hands. Nor did our blessed Saviour take it ill, from his Disciples that they awake him in a Tempest, Math. 8.25. albeit it seems by the Text that they did it very turbulently and irreverently, their fear being great, but their Faith small. Nor will God take it ill at our hands, if we call upon him to raise, for our succour: nay therefore he doth seem sometimes to sleep, that he may be awaked by our outcries. Till this be done, expect not any Saint nor Angel to come in for our succour. If we take the words in another sense, and understand by Children, God's Church and people, his Saints and holy ones, who were now a-bed with him, and asleep by him, termed Children for their innocency, than 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 fondly that the Angel could hardly awake him the night before he was to be slain. So in some of the Martyrs, who slept sound and quietly, the very night before they went to execution. And this was not out of a senseless stupidity, but arising from tranquillity of mind 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 ourselves 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 Angels 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 marvel that he slept so sound, being Antipater watched; much more may we so say of the blessed Angels, 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 fears, Eccles. 5.12. Whether they eat much or little, their sleep is sweet. Peace shall come, they shall rest in their Beds, each one walking in his uprightness. Use. Great then is the benefit of a peaceable and quiet Conscience; John 11.12. Aug. Ser. 92. the Divers. Of Lazarus the Disciples said, if he sleep he shall do well; but he that sleeps with a quiet Conscience cannot do amiss. St. Austin, speaking of St. Stevens sleep, saith thus, o somnum pacis, &c: O sleep of peace, he that thus slept amongst the stones of his enemies, 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 revengeful thoughts, and commend itself 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 fears, and thinks every bush to be an armed man. It is storied of King Richard the Third, after he had murdered his two Nephews in the Tower, that he had fearful sleeps, often leaping out of his Bed in the dark, and catching his sword in his hand (which hung by his Bedside,) and going distractedly about his Chamber seeking for the Traitor. So Charles the Ninth of France, after the bloody massacre of Paris, seldom did take any sound sleep, nor could endure to be awakened out of his sleep without Music. There is indeed a sound sleep that sinners fall into, but that is but a carnal security, joined with dreadful starring from a blockish numbness, Pro. 23.35. Pro. 23.35. or out of a desperate foolhardiness, and not out of Faith, and test of a good Conscience; that ends in a fearful wakening, so doth not this. Great is the privilege of that man, whose Conscience is quiet. I have read of one who being accused for Treason, (but no proof,) was diligently observed; and from the sound sleep he took, and quiet rest he had in his Bed, was concluded Innocent. If thou wouldst sleep sweetly, make thy peace with God, cast thyself in his bosom, he giveth his beloved rest, Psal. 127.2. Psal. 127.2. He need not fear to give himself to sleep, who hath such a Bed to lie in, only be careful to keep your Bed, (as we read of one that did, Acts. 9.33. Acts 9.33.) let us never part with it. And whilst we have it, take heed that we defile 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. Hear what a solemn charge is given by Christ concerning his Church. I charge you Daughters of Jerusalem, by the Roes, and Hinds of the field, that you stir not up, nor waken my Love, until 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 profess Friendship, by all that is comely, dear, 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 rejoiceth. Nor is there mention made at any time of sleep in that book, but the charge presently follows 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 show you how these Children may be said to be a-bed, 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 Judgement. verse 5 In this Life, Cant. 3.4. they have a threefold 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 this the Church inquires after, Psal. 23.2, 3. Cant. 1.7. Isay. 28.12. Cant. 1.7. Tell me where thou makest thy flock to rest at noonday. And of this the Prophet is to be understood, Isay. 28.12. Thirdly, a Rest of Peace, security and tranquillity of mind, through the Assurance of their Reconciliation with God, and of his Love and favour through the merits and mediation of Jesus Christ. (Albeit this Rest be not perfect in this Life, but subject to many interruptions.) This is the Rest that Christ calleth us unto, Math. 11.29. and hath promised to give us, Math. 11.29. And thus Bernard calleth a good and a quiet Conscience, the Bed of the Soul, Bona & tranquilla conscientia est lectus animae; in hoc requiem capit aemima. Bern. Serm. parn. 1. Psal. 116.7. Isay. 57.1. wherein it rests quietly, and contentedly. Unto this Bed, David calls upon his soul to return, Psal. 116.7. Secondly, the Godly go to their Beds, and betake themselves to their rest at the day of their Death, Isay. 57.2. Where by Beds the Prophet understands such places, as the dead bodies of God's Saints are put into after Death; in which respect the burying place was usually termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sleeping-place of God's Saints; for that their bodies lie quiet there, (be it in any Chamber of the Earth, Sea, or Air▪) as men rest in their Beds till the morning Bell rings, that loud Trumpet of the Archangel sound, Psal. 16.9. warning all to arise out of their graves, and come to Judgement. Thus we say of those that are dead, they are at Rest, and hence it is that the Hieroglyphics describe a man at rest, with one soot upon another, as is visible on many Ancient Sepulchers. Nor do their bodies only take their rest, but their souls likewise; they are carried into Abraham's bosom, Luke 16.22. as was the soul of poor Lazarus, there to rest in bliss till it shall be reunited again unto the body. Thus Revel. 14.13. Revel. 14.13. They are pronounced blessed, that die in the Lord, for that they rest from all labours. Thirdly, at the general Resurrection of all flesh, at the last day they shall have an eternal Rest, of which Rest the Apostle speaketh, 2 Thes. 1.7. Heb. 4.1.9. 2 Thes. 1.7. Heb. 4.1.9. Of that Rest Canaan was but a Type, many wicked men entered into that Rest, but none but the Godly shall enter into this. Here we have but one day Rest for six days of labour, but there we shall have an eternal Sabbath without any labour to disquiet it. In the next place take notice, in what respects the Godly may be said to be disquieted of their Rest. And so The Children of God may be disquieted of their Rest in this Life many ways. Of their Rest of Resolution, they come to be disquieted; by doubtful disputation, new opinions, curious and intricate questions, Rom. 14.1. forbidden Rom. 14.1. Of their Rest of Refreshing, they may be disquieted by Persecution; our necks are under persecution, saith the Church, we labour and have no Rest, Lament. 5.5. Lament. 5.5. And of their Rest of Tranquillity and inward peace, they may be disturbed through manifold temptations and afflictions inward and outward, from men or Devils. David roared out for the disquietness of his heart, Psal. 38.3. 8. Afflictions work sorely even upon gracious dispositions, Psal. 38. 3-8. to the disturbance of the tranquillity of the Soul. Heb. 12.11. Heb. 12.11. And hence it is that David calls upon his soul to return again unto its rest, Psal. 116.7. Psal. 116.7. Secondly, in their Rest at Death, they may be disquieted too, the Devil intimates as much, 1 Sam. 28.15. 1 Sam. 28.15. (albeit in that Particular he lied.) Indeed it is not denied by Divines, but that the Devil by God's permission may enter into the corpse of a dead body, and make it speak and walk as he pleaseth, but with two provisoes; first that it must be the body of a Reprobate that he assumes, not of the Godly, for that they rest in peace. Secondly, that the body which he raiseth, he can no longer appear in, then naturally he can preserve it from corruption. But albeit the Godly be not in this kind disquieted of their rest, yet in other Regards they may, by the Agents of the Devil, as First, it is a kind of disquietness to keep them from their beds; albeit they are not thereof sensible, yet God likes it not, who as he hath made the body a house for the soul, till he calls it forth, so hath he made the Grave a house for the Body, till he calls it up, Job. 17.13. Isay. 26.19. Job. 17.13. Isay. 26.19. Psal. 79.2, 3. Revel. 11.9. And thus the Saints have been disquieted. Of this David complains, Psal. 79.2, 3. So Revel. 11.9. which is understood of the cruelty of the Antichristian power against the faithful Ministers of God. And this is a thing most dishonourable to deny Christian burial as appears, Eccles. 6.3. and reckoned up for a Curse, Eccles. 6.3. Deut. 28.26. Jer. 22.19. Deut. 28.26. Jer. 22.19. Secondly, it is a disquieting of them when they are turned out of their beds, after they have been peaceably and quietly laid therein. Every man that hath not devested humanity, desires to have his bones lie at rest; And this seems to be the reason why the old Prophet enjoined his Sons to bury him in that Sepulchre, 1 King. 13.31. wherein the younger Prophet was buried, who was slain by a Lion: He knew that the bones in all the other graves of the Priests, of other places, should be taken up and burnt by Josiah upon the Altar of Bethel, verse 1, 2. (as had been prophesied and foretold) but he presumed that Josiah would spare the bones of the Prophet that had prophesied this, and so his bones being mingled with his would be likewise spared. God cannot endure that the Sepulchres of the dead should be any way violated, Amos 2.1, 2, 3. Amos 2.1, 2, 3. Thirdly, they may be disquieted of their Names and Credits after they are laid to Rest and that either by giving them too little, (as wh●n they are robbed of that testimony which is due to a virtuous life.) Thus dealt the Jews by Christ, Math. 27.63. This the very Heathen have abhorred. Math. 27.63. De mortuis nil nisi bene. Deut. 34.6. J●de v. 9 Or else by giving them too much, as when they adore and worship their very relics; this God likes not, and therefore he hide the dead body of Moses, nor would he suffer the Devil to remove it, lest the people should make an Idol of it. So when they invocate on them, or pray unto them, which should the Saints in Heaven know, they would spit in the face of them that do it: but this I pass. Thirdly and lastly, concerning that full and perfect Rest which the Saints shall enjoy hereafter, of that being once possessed they never shall be disquieted; there shall then be no more enemy to assault them, no more corruption to grieve them, no more Temptation to ensnare them. And so much for Explication. Application follows. Use. 1 Doth not God like to have his Children disturbed of their Rest? This makes for the reprehension of all Disturbers of it. Such have much to answer that molest, and trouble the Mother with the Children, the Spouse of Christ, with those that she hath borne to God, of their Rest and quiet, which they comfortably enjoyed, or do enjoy. There are four sorts of men that are to be especially taxed for this fault. First, the violent Tyrant, Secondly, the virulent Heretic; Thirdly, the Scandalous Shcismatique; Fourthly, the dissembling Hypocrite. In all ages the Devil hath raised up some to persecute the Church. Gen. 4.8. Gen. 10.9. Gal. 4.29. Gen 27.41. Exod. 3.7. There was a Cain to persecute Abel from the beginning, and a Nimrod (the offspring of Cain,) a mighty Hunter, and bloody Persecutor. In Abraham's house will be a persecuting Israel, and in isaack's an Esau; who threatens to kill his Brother: Pharaoh oppresseth Israel in Egypt, and being afterward in the Land of Promise, Judg. 3.5. Psal. 83.6, 7, 8. Heb. 11. 35-39. they have the Canaanites and Hittites, etc. amongst them, as Thorns in their eyes, and Goads in their sides. So Psal. 83.6, 7, 8. And for the times before Christ, and the cruelty of the Church's enemies then, the Apostle declareth, Heb. 11.35, 36-39. Should we make a Catalogue of the sufferings of the Saints of God, since Christ's coming in the flesh, under the Gospel; and of the crueltyes of the Roman Emperors towards them for the first three hundred years, under ten grievous Persecutions, from Nero's days ●ill Constantine's, (wherein those Emperors that raised those ten Persecutions, seemed to have laboured, to have exceeded God in the ten Plagues of Egypt,) it could hardly be written or read, Euseb Eccl. Hist. Lib. 2. c. 26. or spoken without tears. Eusebius writing of Nero's Persecution of the Church, saith, that in his time a man might see Cities lie full of dead bodies, the old lying together with the young, and the dead bodies of women cast out in the open streets, without any respect to their sex: but I need not carry your thoughts back so far as to those elder times, we have had sad experience in this latter Age, how the Church hath been disquieted by bloody Persecutors. As Rome old, was a disturber of the Church's peace, so no less is Rome new by her bloody Persecutions: what crueltyes have they not used both to the living, and to the dead? When the Town of Bar in France was taken by the Papists, Acts & Mon. sol. 1951. they cut up Children alive, the guts and hearts of some of them they pulled out, and in rage they knawed them with their teeth. The Italians which then served the King, did for hatred of Religion rip up a living Child, and took his Liver, (being yet hot) and eat it as meat. And in Queen mary's days, they spared neither the Living nor the Dead. Wickliffs' bones must be digged up forty one years after his Death and condemned to the fire, the like was their deal with the dead bodies of Paulus Phagius, Bucer, the Wife of Peter Martyr; whose bones two years after their Death, they digged out of their grave. These past calamities we cannot be forgetful of, nor I hope insensible of present calamities: for, Albeit we fled from the Lioness, yet since, a Bear hath met us: witness those late unheard of crueltyes, so much written of, practised by those Irish Rebels against the English, etc. Were I (saith a very learned and grave Divine) to work upon Heathen men, Western Americans, or Eastern Chinesses for their conversion to Christ, I should scarce adventure to propose to them the Histories of the Church's Persecutions, because to men that have no taste of Religion, they would rather seem fables than truths; and I should as soon be believed. But as in queen mary's days, the Papists said, All was done in Love, they Tyrannised, Imprisoned, Manacled, Beat, Burnt, Hanged, all in Love. So is it pretended by Persecutors at this day; but then we may say, the Love and Mercies of such is hatred and cruelty: such Love and favour Vitellius shown Julius the Senator, who having a command from Commodus the Emperor to slay him with the sword; he out of the Love that he bore to him beat him to death with Cudgels. As the Persecutor is a disturber of the Church's peace, so is the subtle Heretic, who although he comes in sheep's clothing, is inwardly a Ravening Wolf. And such disturbers the Church hath in all ages, (since her Infancy) met withal; No sooner did she begin to take ●ome rest, in the days of good Constantine, but she was disquieted with the Heresy of Arrius, and his followers; Insomuch that Jerom tells us that the Christian world did lament, Dialog. count. Lucis. and wonder to see how suddenly the Church was become an Arrian. Vid Aug. de. Heres. c. 10. & 49. & Enchir. per Lamb. Daneum. c. 25. It would take up too much time to acquaint you with the several Heresies, wherewith the Church hath been pestered, and is at this day: No less than one hundred and eighty several Heresies (as some have confidently affirmed) are propagated and spread amongst us, many of them even to blasphemy, and that both in Press and Pulpit, so that if the world groaned once to see itself turned Arrian, England may wonder to see itself turned Anabaptist, Arminian Antinomian, Socinian, Arrian, Antitrinitarian, Antiscripturist, and what not? And all these laid in a boundless liberty of conscience, so as no age since the Apostles time could ever parallel. How can the Church but be disquieted hereby of her Rest, that she quietly took under the Government of pious Princes for many years? St. Paul's Imprecation may justly be taken up of us, Gal. 5.12. and every faithful heart may without sin give their Amen of Assent unto it. Gal. 5.12. Nor is the Church any whit less disquieted by the Schisms which are raised in her by pretended Friends: and little difference will be found at the last day, betwixt those who have wounded the Church in her Head, by their Heretical opinions, and those who have lacerated and rend the body by schismatical distractions: for Albeit Schism in itself is not so dangerous as Heresy, it being an Error in the fundamentals maintained with obstinacy, Schism about circumstantials and superstructures; yet Schism is no less dangerous to the disturbance of the Church's peace then Heresy; for as one ariseth from want of Faith, so the other from want of Love. Schism being a fit flock to graft Heresy upon. The Donatists (as Austin showeth), were at first but pure schismatic, but they stayed not there, till they came to a plain period of Heresy. Niceph. Eccles. Hist. Lib. 8. c. 5. No man becomes an Heretic upon the sudden, Cassiod, lib. 1. c. 12. Aug. lib. de Haeres. Ad quod vult deum. 1 Cor. 11.16. verse 18, 19 but winds into it by certain steps and stays, as the Apostle intimates, 1 Cor. 11. First there ariseth contentions about Church-Customes, verse 16. these are carried on with much heat. Then ariseth Shcisms and divisions, verse 18. And then Heresies, verse 19 Now there are two sorts of these Disturbers; Some that separate from the Church, others that make only a division within it. Such there are that separate from the Church, as the ten Tribes sequestered themselves from Judah and Jerusalem, the only place where God had promised to dwell by his solemn Church-presence, 1 King. 12.28. Heb. 10.15. 1 King. 12.28. Such were those mentioned by the Apostle, Heb. 10.15. And such are those who cry out, Come out from amongst them; who from the Church's blemishes conclude her nullity, that she is no Church, no Spouse, hath no Ministers, no Sacraments; and yet they grant that this Church was their Mother. And yet none of Christ's Wife? Brave Children! who pass not to prove themselves Bastards, so that their Mother may be noted for a Harlot. Such Aspersions must needs disquiet both Mother and dutiful Children borne in her, and nursed up by her. But the shame be their own, and Integrity hers, who hath not defiled her bed, albeit they have shamed her Womb. Others there are, who still acknowledge their Mother, and cleave unto her, but are contentious within her: Dissenting Brothers. Brothers they profess themselves, both by Father's side, and Mother's side, and yet cannot agree; How was Rebeccah troubled with the striving of Children in her Womb? it made her to cry our, Gen. 25.22. Why am I thus. The Church is no less troubled and disquieted at the dissensions of her Children, albeit it be not in substantials and essentials (for therein they agree) but in Rites, yet that gives her cause to complain, Why am I thus? fruitful in Children, yet disagreeing Children. These dissensions, and different opinions is a Church, causeth it to be like jacob's stock of sheep which he had for his wages, particoloured, full of the black and white spots of jealousies, and distractions; Gen. 30.35. Jer. 12.9. or like Jeremiahs' speckled bird, a bird of divers colours It proves the bane of the Church, and that the Devil knows full well, and therefore doth his best to raise them and maintain them. It was a Poetical fiction that the Thebans sprung of the seed of the Serpent's teeth; but it is more than a Philosophical opinion, that dissension amongst Brethren ariseth from Satan's subtlety. The former sort of Schismatics are as a Serpent in the Church's bosom. These are like a V●per in the Church's belly, that seek to fret and eat her womb asunder, no marvel if she be by them disquieted of her rest. The last disquieter of the Church's peace is the dissembling Hypocrite, such as have a show of Godliness, 2 Tim. 3.5. but deny the power thereof; The Church hath suffered more by these, than it hath done either by Tyrants, Heretics, or Schismatics; So we find, Revel. 9.7. the greatest persecution was by them; Revel. 9.7. who had faces like men, but teeth like Lions, and such are Hypocrites. Tyrant's indeed are full of cruelty, Heretics are full of subtlety, Schismatics full of falsity, but the Hypocrite is full of all, therefore worse than any: Else our blessed Saviour had not denounced heavier woes against them, then against any other, and warned us in a special manner to beware of these rather then of any other. Beware of these men, Math. 10.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. using a word of Emphasis, having reference to those kind of men, whom before he called Wolves in Sheep's clothing, being crafty, cruel, ravenous, and bloody as Wolves are. St. Paul found the hardest measure from such, they were his first disquieters, 2 Cor. 11.26. 2 Cor. 11.26. I spare to speak of other Particular disturbers of the Churches quiet, as Slanderers, Swearers, Liars, and other of wicked and flagitious lives, whereby the Godly are much vexed and troubled, and by whose means God's Israel comes to be afflicted with heavy Judgements, as Israel was for Achans sake, Jos. 7. Those I have mentioned are the principal outward disquieters of the Church, and have been, and yet are of this poor disturbed and distracted Church of England, which hath been esteemed the most happy and flourishing Church in all the Christian world, and that not only in the opinion of our Friends, but our Enemies themselves being Judges; whilst other Churches have been rend and torn with dissensions, wasted with miseries, ploughed with the sword, and watered with blood, this Church was quiet in her Bed. Use. 2 But if we cast our eyes on our present condition, and compare it with what it was, we have cause to take up a bitter lamentation on her behalf. Not long since, she was in such a condition of Rest and peace, that all the world thought us happy, but ourselves; We had the Gospel truly and sincerely taught amongst us; The Sacraments frequently administered, Marriage honoured and solemnised, the Sabbath religiously Sanctified, our Congregations duly frequented; The hearts of our people knit together, as one man in praising God, hearing his Word, singing Psalms, etc. The whole Kingdom was both warm and wealthy; our Nobility were honourably respected: The Gentry regarded, the Comminality encouraged, every one sat under his own Vine and Figtree, Mich. 4.4. with much delight and content. Thus God gave his beloved Rest. But in a sudden all is in a confusion, and she, (to the Admiration of the Christian world) so disquieted and distracted in her Rest, that her Friends lament her condition, and her Enemies hisse and wag the head at her, as Lament. 2.15. saying, Lament. 2.15. Is this that Church, the beauty of the Earth? etc. The Sons of her Mother are become the Persecutors of her, and those Watchmen who should have secured her by their vigilancy, have proved her Adversaries, they have fallen upon her and wounded her, Cant. 5.7. greater cruelty she met not with in those bloody Marian Times, by Enemies, then, in these days of pretended Reformation, she hath met withal, by her pretended Friends, exercised both upon the living, and the dead, yet (as he said that beat his Father, Philippides. all was in Love so) these pretend in Afflicting and Persecuting of their Mother, all is in Love, as we said in the former Use. And as she is wounded, so spoiled of her veil, the purity and sincerity of her profession, so that she hath in a manner lost the Credit and esteem of a Church. The Field is overspread with Tares of error and heresy; Math. 13. in the mean time the Servants are asleep and take little, or no regard thereof. And for the Factions and Fractions; Rents and Divisions in the bosom of the Church, whose bowels doth not yearn to behold them? scarce two in a house of one mind, &c: Judg. 19.29. So that our Religion like the Levites Concubine is mangled and cut into twelve pieces, or like unto a Tailor's Cushion patched up together with many lists, or pieces of cloth of several colours, and more seams, which though never so curiously (in outward appearance) drawn up for present, yet they are now seen breaking out into open Rents. The Hypocrisy that is amongst the better sort of Professors, who seem to be of sound judgement, (yet unsound in practice) is apparent, scarce a true face to be seen in our Congregations. A form of Godliness, men have got; but they deny the Power thereof, etc. As for profaneness and wickedness, that every where abounds; it is too too obvious; Swearing, Whoredom, Drunkenness, nothing regarded, etc. This is the state of this poor Church, for which mine eye weeps, heart bleeds, oh! that we could lay the unsettled and distracted estate of the Church to heart, Dan. 10. 2, 3. Neh. 1.1.11.21. as did Daniel 10.2, 3. and Nehemiah 1.1.11. and 21. But as we look backward, and so have great cause to lament the present estate of our Church; so let us now look forward, and use the best means we can, to bring her again to an estate of rest, and peace. As long as Zion is at rest, every heart and hand should be used to maintain it; but where she is disquieted and disturbed in her rest, all means should be used to settle the peace of it. Acts. 27.21. Sirs (said Paul to the Mariners in that great distress that they were in,) you should have hearkened unto me, and not have gained this loss; so may we say to you, you should have hearkened to God's faithful Ministers, who told you of the danger you were in, by your rash and headstrong undertake, and then this had not befallen us, but the case being as it is now with us, I shall give you the best directions I can, that she may have her peace restored. First; see that you have peaceable and strong affections towards the Church's peace, and welfare: for as in every art and action what●oe●er, that which a man would commendably effect, he must inwardly affect; so it is in this, we shall never seek after the peace of it, if we be not deeply affected with it. Thus was Nehemiah (as was before showed) such were the affections of God's people towards Jerusalem, Psal. 137.5, 6. Psal. 137.5, 6. They could not but weep for the distress of it, they vowed not to forget it, yea to prefer it to their chiefest joy. Secondly, acquaint your solves with the way of Peace, and follow those things which make for it, which are either Parents to it, to breed it, Rom. 14.19. or Nurses of it, Rom. 14.19. What makes for it, and conduceth to it, Rom. 12.16. we read Rom. 12.16. Be of the same mind one towards another, etc. 1 Unanimity. First then a likemindednesse is to be endeavoured and sought after, and that both in opinion and judgement: this is so necessary that the Apostle presseth it very often, and with much Oratory, 1 Cor. 1.16. & 2 Cor. 13.11. 1 Cor. 1.16. 2 Cor. 13.11. Rom. 15.5, 6. Phil. 1.17. & 2.1, 2. & 3.16. & 4.2. So to the Romans, Rom. 15.5, 6. And the like to the Philippians 1.17. and again chap. 2.1, 2. & 3.16. & 4.2. Two women famous in the Church, leading persons as it seems, between whom there was some difference in judgement about some point of Religion (as Zanchy thinks) yet these he beseecheth to be of one mind; even women as well as men, he would have alike minded. And certainly this makes exceedingly for the Church's peace, as appears Acts 2.46. & 4.32. & 5.12. Acts 2.46. & 4.32. & 5.12. This was the glory of the first Christian Church. Quest. But how shall this be effected or, can it be expected? Resp. This indeed is scarce attaineab●e in this Life, to have all to be of one mind, and one judgement, yet it is to be endeavoured: and if that way were trod in, spoken of by the Apostle, it would be effected, Phillip 3.16. Gal. 6.16. Phil. 3.16. Walk by the same Rule, the word is the Rule we must walk by, Gal. 6.16. So much knowledge therefore as we have attained unto, and already obtained, let us therein walk peaceably, and that measure of truth which God hath not yet revealed unto thee, in his good time he will open your eyes to see, and acknowledge, 1 Cor. 13.19. for here we know but in part, and see but in part. About such Truths as are fundamental, and necessary to salvation, there is clear and undoubted light in the Scripture, of these let us be fully persuaded in our minds: about other things that are of private practice, we may abound in our own judgement, care being therein had to the Church's peace; for if an opinion tend to the breeding, either of scandal, or division, it should rather be concealed then uttered, doubtful disputations avoid, Rom. 14.1. Rom. 14.1. As for such as cause divisions and offences contrary to that sound Doctrine which we have learned, mark them and avoid them, Rom. 16, 17, 18. Secondly; Humility and Meekness is laid forth as another path of peace. Mind not high things, saith the Apostle, be not wise in your own conceit, Rom. 12.16. Pride is forbidden, Rom. 12.16. and Humility commanded: Pride and conceitedness, all ages have found to be the Mother of Heresies. What bred Arrians, Donatists in ancient times, but a priding themselves in their own wits? and the like in our days: Some men have gloryed in being the head of a faction; but it is a miserable thing to be a witty disturber of the Church's peace. Thus, Separatists, and other Disturbers of our Church have a proud conceit of their own worth, above others. It is by Pride that contention cometh (saith Solomon.) Some men will maintain an Error stiffly, Pro. 13.10. because they have held it, this is Pride: hence comes controversy upon controversy, and that for small matters, till the Church be miserably distracted; meekness and lowliness of mind would help this, Ephes. 4.1, 2, 3. Ephes. 4.1, 2.3. Thence it is that Gregory calls Humility, Radicem pacis, the Root of Peace, S●eg. Epist. lib. 11. Learn of me (saith Christ,) I am meek and lowly, and you shall have Rest, Math. 11.30. Math. 11.30. Thirdly, Patience; This will teach a man not to offer, but rather to suffer wrong, and to buy peace, albeit it be with much damage, as we read Abraham did of Lot; Gen. 13.9. Ruffia Gen.. 13.9. memorable is that speech of Gregory Nazianzen concerning himself, Si propter me est ista tempestas, etc. If this tempest be by reason of me, take me, and cast me into the Sea; (like Ionas) and so let this Tempest cease to avoid the Church's troubles, impendent, he was content to suffer loss of Life. And such was the custom of faithful Bishops and Pastors in former Times. Austin, Aug de. gest. & almost thirty Bishops besides himself, out of modesty, and humility agreed either to admit Partners into their Sees, or else pro Christi unitate Episcopatum deponere, for the Unity of the Church to lay down their Bishop-like Authority: Thus they reasoned with themselves, Did Christ descend from Heaven into our humane members, that we might be his members; and are we afraid to come down from our Sees, to prevent division in Christ's members? Our lives should not be dear unto us, so as we may fulfil our course with joy, Acts 20.24. Acts 20.24. Concerning peace, let us say as faithful Mephibosheth did to David concerning his return to his own house, Let him (i. e. Ziba, 2 King. 19.30. ) take all, so long as my Lord the King is returned in peace. Fourthly; Rom. 12.10. Phil. 2.2. 1 Pet. 3.8. Ephes. 4.2. 1 Cor. 13.4. Love and Charity is another way of Peace, Rom. 12.10. 1 Pet. 3.8. Ephes. 4.2. that will cause us both to bear, and forbear: It suffers long, it is kind, not easily provoked, &c: 1 Cor. 13.4. It will not give offence carelessly, nor take it causelessly. If there be difference in judgement, yet there may be no distance in Affection. Still we should Love as Brothers, as did Paul and Peter, Hierom and Austin. This will keep us from judging, and censuring those who descent from us as Antichristian profane: Oh that we could tread in this path, but iniquity abounds, and love is grown cold. Thus you have heard of the paths of peace, and of that which makes for Peace, which must be followed. The third and last thing that must be done for procuring Rest to the Church, Psal. 122.6. Psal. 51.18. & 53.6. Rom. 15.5. 2 Thes. 3.16. is Prayer, Psal. 122.6. Thus David frequently, Psal. 51.18. and 53.6. Psal. 102.13. So Isay. 62.7. Jer. 29.7. In all your Prayers, let the Church of God find a Room. And thus you have heard what is to be done by us for procuring the Church's peace. I have now only a word or two, by way of Motive to say unto you, I would feign set an edge upon what hath been delivered, and quicken you to the Duty in seeking after the Rest of God's Church. And for this end Consider: First you have a Call to do it, and that may encourage you, 1 Cor. 7.15. Colos. 3.15. Heb. 13.10. 1 Cor. 14.3. Isay. 9.6. Ephes. 6. 1 Cor. 7.15. Colos. 3.15. If you look to Particulars, you have the God of Peace for your Father, The Prince of Peace for your Governor, your Law is a Gospel of Peace, your Titles, Titles of Peace, Sons of Peace, you are Doves, and Sheep, not Dogs nor Swine. No one duty more pressed nor called oftener upon, than this of Peace, Peace, hold your Peace; hath the Parents of our bodies often said. Now then let me use the Apostles words, If there be any Consolation in Christ, &c: if there be any such thing as the comfort of Love, or the fellowship of the spirit, fulfil you my joy, yea your Father's joy, your Mother's joy, your Brothers joy, that you be like minded, etc. Secondly, Consider the good that follows upon the Church's Peace, Behold how good and pleasant a thing it is, Psal. 133.1. Pax optima rerum, It is good beyond expression, Psal. 133.1. every way good. Behold it, First in Reference to God, so it is good; It makes us fit to praise him, and do him service with greater comfort, and encouragement, as we see, Rom. 14.5. Rom. 15.5. Now the God of Patience and Consolation grant you to be , etc. why, to what end? that you may with one mind and one mouth glorify God, even the Father, etc. Secondly, it is Good in Reference to Christ the Head, whose coming was to establish peace on earth, as appears by the Angels, Luke 2.14. So Ephes, 2.13, 14. Colos. 1.20. Rom. 5.10. Luke 2.14. Ephes. 2.13, 14. Colos. 1.20. Rom. 5.10. John. 14.21.23. Now whilst there is discord, &c: the work that Christ came to do is undone, hence is that of our Saviour in his Prayer, John 17.21.23. Holy Father keep through thine own name, those that thou hast given me, that they may be one as we are, that the world may believe that thou hast sent me, that is, that the world may be convinced of the efficacy of my coming, seeing the Concord, Unity, and good Agreement, amongst the members of the Church. Thirdly; it is good in Reference to the Church, for as it is in the natural body, not only the beauty, but the strength and safety of the whole consists in the Union of the parts; so is it in the Body Mystical, which like a tied ship makes head against the waves, and whilst her sides hold, and her planks lie close, she worketh it out bravely in a storm; but when they are disjointed, shipwreck follows. Agree amongst yourselves, said Severus to his Soldiers, and fear nothing. Fourthly, it is good, in reference to ourselves, as being an evidence of our being in the Body, and true members of the Church, Isay. 11.6. John 17.11, 22. Jer. 29.7. Psal. 122.6. Psal. 34.12, 13. 1 Pet. 3.10. Isay. 11.6. John 17.11.22. And for outward Blessings, our Peace depends on the Church's peace, Jer. 29.7. Psal. 122.6. There is plenty, and prosperity attends the Church's peace, never look to see good days till you see the Church enjoy her Rest, Psal. 34.12, 13. 1 Pet. 3.10. Wherefore for God's sake, for Christ's sake, for the Church's sake, for your own sakes, labour and endeavour after the peace of the Church. Fifthly; It is good in respect of those without, for peace in the Church is as an Adamant, it draws men into it. This was a prevailing Argument with the Sichemites to entertain Jacob, The men are peaceable, Gen. 34.11. said Sichem, Gen. 34.11. So it draws others to a Love of true Religion. Thirdly, if this prevail not, then consider the ill effects of her trouble, and disquiet, for hereby the Church comes to be scandalised. One of the main scandals that the Jews take against Christians, is their dissensions in Religion. And the Turk could say that he should sooner see all his fingers to be of one length, than Christian Princes to be of one mind. And Camerarius tells us of one, Philip. Camer. in oper. su●c. c. 30. who sometimes had been a Christian and a Schoolmaster, but afterwards he turned Turk; and being sent Ambassador to Steven the King of Poland, did profess freely and openly that he was moved to renounce Christ, by the discords and jarrings that he found amongst Christians in point of their Religion. And one of the chiefest objections of the Papists against the reformed Churches, at this day is our dissensions amongst ourselves, evident signs (say they) of an Heretical Spirit. Nay among ourselves, Religion suffers by our discords, men of profane minds, think Religion but a fancy or a frenzy, as 1 Cor. 14.23. 1 Cor. 14.23. To hear many speak in the Church with strange tongues, will they not say you are mad, etc. This causeth many to forsake us, keeps back others from joining with us, (as was said before,) causeth our enemies to write, and speak against us, Psal. 44.13. so that we are now become a reproach to our Neighbours, a scorn and derision to those who are round about us, Ought we not therefore (as Nehemiah said in another case) to walk in the fear of God, because of the reproach of our Adversaries: so, Neh. 5.9. ought we not to be of one mind, in respect of those who behold ours differences, and rejoice at them? Sirs, said Bias to his Soldiers in a mutiny, your enemies see you; so, Atheists, Papists behold and clap their hands. I have read that there was sometimes a great contest between Basil and Eusebius, but when they heard how the Arrians (the common enemies of Christ and his Church) began to take advantage thereof, to the prejudice of the Truth, they presently laid their controversies asleep, and both joined against the common Adversary; so should we, according to that foretold, Isay. 11.13.14. Isay. 11.13, 14. Nay, yet more; It doth not only scandalise the Church, but it tends to the ruin, and subversion of the Church, (for dissension ever tends to desolation, Math. 12.25. Math. 12.25. ) Board's joined make a ship, but disjoined a shipwreck; Connexion of stones makes a house, but the dissipation of them a ruin. If men think to build and agree not, they are deceived. Such do with the foolish woman in the Proverbs, Pro. 14.1. pull down the house with their own hands; or, if they build, they build but a Babel of Confusion. Lastly, Consider; how highly God is offended, with such as disquiet the Peace of the Church, Offences indeed will come, Math. 28.7. but woe to those by whom they do come. Thou hast troubled us, and God shall trouble thee this day, (said Joshua to Achan. Jos. 7.25. ) So may it be said of all the disquieters of the Church's peace, Thou hast disquieted the Church of God, and God shall disquiet thee. And it is a righteous thing with God so to do, saith the Apostle, 2 Thes. 1.7. It was Cyprians observation, 2 Thes. 1.7. that man's cruelty never raged against God's Church, but some extraordinary Judgement followed. And indeed who can name the Persecutor (unless penitent,) that ever died a dry death? The story of the Church, both sacred and humane, manifest this: particulars would be too long to relate; we shall find in Ecclesiastical History, that from the first Persecution under Nero, (whom Tertullian styles Dedicator Damnationis nostrae, The first that made a Law to condemn Christians to death,) to the last of the ten Persecuting Emperors, not one of them but came to a fearful end: only Libarius escaped, who went to Basil and became a Christian. The like fearful ends hath befallen Persecutors in these latter days, as we may read in our own stories, and thither Treferr you. See Acts, and Mon. of the Church. p. 1902 to 1950. The like fearful ends have happened to blasphemous Heretics, and other troublers of the Church's peace; but I forbear. Let these Arguments prevail with you to study, and endeavour the peace and quiet of God's Church, and Children; did I know better I would bring them, could I procure stronger motives, I would make use of them: I would be content with Austin, August Epist. 15. to fall down before your feet, who are disturbers of the Church's peace, and humbly beseech you, for the Lords sake, for his Christ's sake, (our blessed Saviour) for the flourishing estate of England, and for the welfare and safeguard of innumerable poor souls therein, to avoid contentions, and dissensions, and make after those things which tend to the Church's peace: and in so doing, albeit your eyes should never see the Church in that Bed of Rest and Peace, that she hath been raised out of by the troublers of Gods Israel; yet Rest shall come to you, and much comfort when you can say in this Case, as the Elders of Israel in Case of shedding innocent blood, Neither have our eyes seen it, Be merciful O Lord unto thy people Israel whom thou hast redeemed, Deut. 21.7. and lay not innocent blood to the charge of thy people Israel. And in so doing, saith God, the blood shed shall be forgiven them. So, Lord, I have not disturbed thy Spouse of her Peace, and quiet, by any willing act of mine, but I have desired her Rest, prayed for her Rest; Do so, and then her troubles shall not be laid unto thy charge, nor imputed to thee. We have now done with the Reasons, used by this Friend to his Friend, to render it a troublesome suit: Now let us hear his Resolution and Determination, the premises considered. Text. [I cannot rise and give thee.] And yet the Text shows that afterward in regard of this man's importunity, he did arise, and give him as many as he needed. It appears then, that it was rather want of Will than Power: but thus it is (and I pray observe it.) Doct. What man will not do, that he excuses with [I cannot do]; I cannot is pleaded, when the Truth is, it is I will not. Nolle in caused est, non posse praetenditur. Sen. Epist. 116. Ruth. 4.6. Thus ruth's Kinsman pleaded for himself to Boaz; Ruth. 4.9. I cannot redeem it for myself, lest I mar my Inheritance, he loved the Land well which he was to redeem, but he cared not for the woman; she was a poor Widow, and he a rich worldling: now when he is put in mind of that, that he must buy it of Ruth, and so take her to Wife, he pleads I cannot, albeit before the motion, he was both willing and able. And thus the chief Priests and Elders answer our Saviour, when he asked them what they thought of John's Baptism, They could not tell, but indeed they would not tell, for they knew it well enough, Math. 21.27. Math. 21.27. So John 12.39. they could not believe, that is, saith Theophylact, they would not understand. So Luke 14.20. John 12.39. Luke 14.20. Some that were invited to the wedding feast, excused it thus, I have married a Wife, and therefore cannot come, but why therefore? he might have brought her with him if he had pleased, and t it is very likely she should have been as welcome as himself, the Truth is he would not come, albeit he pleaded, he could not. Non posse pro no Velle. The like excuse, we read that the unjust Steward made, who being cast out of his Stewardship for his Injustice and deceit, consulting with himself what course he was best to take for his future livelihood, he tells us that he cannot dig, he was unable to follow labour, Luke 16.3. But what should hinder? Luke 16.3. he had his health, strength, and limbs, the truth is he wanted a will to it, he had a Disease that lay in his bones, called Idleness. Reas. And indeed I cannot, is a more modest speech than I will not, and carries with it a reasonable excuse: and thence it is, that it is so often used; for in Reason we think, what a man cannot do, he should not be urged to. Use. Are we not deeply guilty of this fault, in works of Piety, how often do we hear I cannot alleged? I cannot hear, I cannot pray, I cannot abstain from cursing, swearing, thieving, etc. And why so? thou canst abstain if the eye of man be on thee, if thou be'st in the presence of some superior whom thou dost reverence. Thou canst abstain, if a punishment were presently to be inflicted on thee, etc. And yet thou plead est thou canst not. Believe it, though no natural man be able to do any thing spiritually good, and pleasing to God; yet there is no natural man but may do much more good than he doth, to further his own salvation, and to avoid damnation. He hath power enough by Nature to curb and restrain himself from all gross sins, as Whoredom, Drunkenness, lewd company, etc. He hath power enough left in him, to make him lead a civil and unblameable Life, Luke 11.18. He hath ability and power enough to do many good duties, Luke 11.18. Math. 19.20. Rom. 2.14. naturally and morally good, Math. 19.20. Rom. 2.14. You may come to the word, hear it, attend to it, etc. this you may do if you will; and that you do not thus, the want is in that, not in any want of power in you. Alike faulty are we in our excuses for our Omissions of works of mercy, and Charity; men cannot give, they cannot lend, they cannot do as they have done; but where's the want? Look upon our backs, Mr. Harris. they are as fine as ever, (as one saith,) no want there; Look upon our Tables, they are as full as ever, no want there; Look into our houses, they are as richly furnished as ever, there is no want there. Where is the want then? in your Ability and Power? no, no, but in the will. You have to spend on fools, and Jesters, to consume in needless suits, and brabbles; you will spend ten pounds, nay twenty, but you will have your wills, and yet not wherewith to comfort a poor distressed Widow, Fatherless Child, to help an honest decayed; Christian. I tell you, mend but the Will, and all is mended; were that right, this excuse needed not; help that and all is helped. If Will were at home the Door would be opened, though at Midnight, (though the Children be a-bed and a sleep,) to pleasure a Friend, to secure the poor, needy, and such as are in distress. We read of a poor woman that came to Basil, desiring him to write to the Governor of the place in her behalf, that he would ease her of her Taxes; he did so: The Governor returns this Answer, I would with all my heart do what you desire for this woman, for your sake if I could, but she is under such and such Taxes that I cannot relieve her: well says Basill in his reply, si adsit voluntas, etc. If you have a Will and want power, it is tolerable; but if you have power and want Will, God will bring you into a poor condition: and so it fell out, for this man was afterwards by the Emperor cast into Prison, he sends to Basil, desiring him to intercede for him, he did so; and after six days he was delivered, and then he shows twice as much favour to the woman, Surius. 1. Tom. in vit. Basil. as she before desired. To say I cannot upon respect of some inconveniences may in some sort be excused, being thus to be understood, with Conveniency I cannot: yet this is no excuse for the Omission of any Duty whereto we stand bound, either to God or man. But to say, we cannot do that which we have no will to do out of a froward spirit, is an untruth, yea a sinful excuse, wherein many times we charge God foolishly with that unprofitable Servant, as if he reaped where he sowed not, and requires that of us which we have not ability to perform, Luke 19.21. Math. 25.32. although he justly might by reason of our first abilitves: but yet he doth not, he requires of us what we may do, and (if we be as we profess ourselves) good Christians have ability to do, Phil. 4.13. Phil. 4.13. I can do all things (saith the Apostle) all things in some measure, though not in that absolute and perfect measure that the Law requires. Let us not be like Banquerours, who because they cannot pay all, refuse to pay any thing at all: but pay, so far as our power reacheth. Use. 2 To wind up all in a word, Lay the blame of your neglects where it should be laid, and that is on the Will; which you may thank for your Damnation: for men perish not because they can do no better, Math. 23.37. but because they will do no better, Math. 23.37. As sometime a Roman Senator said of his Wife (after he had discharged Catiline his house, and forbidden her his company, which she obeyed not,) Opulentia valet, ingenium valet, lingua valet, animositas valet; tantum voluntas aegrotat, Her purse is in health, her wit in health, her tongue is in health, her courage in health, only her Will is sick: so may we say of our Wills, God hath charged us not to admit his enemies, our sins, but observe his precepts, and do good duties; we have hands able to do it, they are in health; wits able to do it, they are in health; wealth and means able to do it, they are in health; only our Wills are sick, they will not do it. God of his mercy recover them, and all will be recovered. Thus of the Literal, now of the Spiritual meaning. Our Saviour by this seems to hint unto us, whence it is that our doubts and fears arise, of not being heard in prayer, namely from a conceit that God cannot help us: for whilst a Door is open, and Children up, and some fair probability of speeding, so that we see a likelihood in respect of means, we receive encouragement; but if there be a want of means, no fair probability of help from the Creature, than we think that there is a want of power in the Creator; he would help us it may be if he could, when indeed it is not want of power, but want of will in God that we are not helped, and from hence may be inferred, Doct. That Gods will doth not always permit his power to bring into Act what it could. God may Answer us sometimes as this Friend answered his Friend, I cannot rise, &c: when indeed it is, I will not rise. This is a lesson that the Godly have been well instructed in: So the three Children who were cast into the fiery Furnace in their Answer to Nebuchadnezar, Dan. 3.17, 18. Dan. 3.17, 18. Our God whom we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine hand, O King. But if not, be it known to thee, O King etc. that is, if he be not pleased to deliver, that his Will permit not his power to do what it can, yet we will not fall down, &c: So the Leper in the Gospel; Math. 8.2. Math. 8.2. doubted not of Christ's power, he knew that he could make him clean, only questioned whether his Will would permit his Power to Act. For the further clearing of this point, it will not be amiss to take notice that the Power of God is said to be either Intrinsical or Extrinsecall. The Intrinsical Power of God is that which worketh in himself Internally, and is always active, and actual. And thus it is equal with other his Attribures; for all his Attributes are his Essence, and Himself, (for whatsoever is in God, is God): And so no Attribute as it is his Essence, and Himself, can exceed another; His Mercy is not beyond his Justice, nor his Justice beyond his Wisdom, nor his Power beyond his Will, nor that larger than his Power. The Extrinsecall Power of God is that which is exercised about outward Objects, and is so called in respect of outward operations, proceeding, and passing from him towards things that be divers, and various from Himself? This power is always Active, but not Actual. And this is (for our Capacities) distinguished into Absolute, and Limited, His Absolute Power is that, whereby he is able to do all things Possible to be done, I say possible; for some things cannot be done, being in themselves impossible, of which nature are such things as infer a Contradiction, as for one thing at the same time to be, and not to be; A body to be here, and at the same instant of Time not to be here. The Sun to shine, and at the same instant of Time not to shine: But of things of this Nature, it may rather be said, they cannot be done, then that God cannot do them; Seeing the Reason of this impossibility is not in God's Nature but in theirs. And some things God cannot do, as contradicting his Nature and Essence,; So, first; Matter of Iniquity, he can not Lie, Tit. 1, 2. Heb. 6.18. Gen. 18.25. Secondly, Gen. 18.35. Numb. 23.19. Tit. 1, 2, Heb. 6.18. Gal. 6, 7. Jam. 1.13. Jam. 1.17. 1 Sam. 15.29. Matter of suffering, Gal. 6, 7. Jam. 1.13. Therefore the Son of God that he might be capable of suffering, took on him man's flesh. Thirdly; Matter of variableness and Inconstancy, Jam. 1.17. 1 Sam. 15.29. (And where such things are said of God, they are to be understood figuratively.) These things may be done by the Creature, but not by the Creator. And that not because of impotency in him, but because of Potency and perfection of excellency (saith Tertullian). Now by this Absolute Power of God he can do all things positively, Job. 42.2. Math. 3.9. & 19.26. & 26.53. Rom. 9.18. Mal. 2.15. Job. 42.2. Math. 3.9. & 19.26. & 26.53. Rom. 9.18. Mal. 2.15. Nihil impossibile nisi quod non vult. Tertul. de carne. Christi. Psal. 115.3. Isay. 46.10. Gen. 19.22. Mark. 6.5. The limited Power of God is that which his Will or some other Attribute limiteth or restraineth, Psal. 115.3. Isay. 46.10. I will do all my pleasure. Thus God by his Absolute Power could have destroyed Sodom before Lot came out of it; but by his Limited Power he could not, Gen. 19.22. It was not Passively limited by Lot, but Actively by his own will. Thus Mark. 6.5. By Christ's absolute Power he could have wrought more Miracles than he did in Nazareth, but by his Limited Power he could not, and why so? because he would not, it making more for his glory, not to work any great miracle amongst that unbelieving people. So Math. 26.53. and of this Power we now speak. Reas. If you should ask a Reason why God will not do what he can do? I must tell you that it is not safe to question it: Qui rationem quaerit voluntatis Dei, aliquid majus Deo quaerit (saith St. Augustine.) He that seeks a Reason of the will of God, seeks for something greater than God. Therefore, says Luther justly, periculosa & pestilens quaestio, Quare? It is a dangerous and infectious Monosyllable, Why? And he pursues it farther with words of more vehemency: Odiosa et exitialis, vocula, Quare, It is an execrable, and damnable monosyllable, Why? it exasperates God, and ruins us; For when a man comes to the boldness of proposing such a Question, he will not give over till he find some Answer, and he has nothing to answer him but his own Reason; and that affoards not lead enough, nor line enough to sound the depth of God's proceed. The Will of God is the Cause of all Causes, in which we must make a stand, and seek for no Reason beyond it. It is thus, or thus, why? it is Gods will to have it so, that's enough: There is no Cause of the first Cause. The Sea be it never so deep hath a bottom, the Heavens be they never so high, they have a top; but of the will of God there are no Confines, nor Limits, as Zophar excellently telleth Job. cap, 11.7, 8, 9, Job. 11.7, 8, 9 God is an absolute Lord over his Creatures, and hath as just right of their Disposition, as he had power of their Creation. Hath not the Potter power over his Clay? The Carpenter of his Timber; Rom. 9 The Governor of a Family, power to put out at pleasure, to set this Vessel on the Cupboard, fling that other on the Dunghill? God hath a far more incomparable right over us, than we over any Pot or Vessel, who then shall demand a Reason of his Will? And yet though there can be no Cause given of God's will, which is the Cause of all Causes, yet (as Aquinas teacheth us to distinguish) there may be ratio rei velitae a reason of that thing which is willed by God, Ephes. ●●. 4. for God worketh all things according to Counsel. And so his Will is not without Reason, and according to this Counsel of his own Will, he setteth divers things in such an order, that the former is the cause of the latter, yet none of them a Cause, but an Effect of his Will. Muscul. loc. come. p. 412.413. Rom. 8.29. Gen. 6.12, 13. Rom. 9. 20-25. So Rom. 8.29. all depend on God's Will, but his Will on none of them. And thus God himself is pleased to render Reasons for the doing of that which he commands, and of his proceed with the Creature, as Gen. 6.12, 13. Rom. 9. 20.-25. And a Reason of these things may modestly be enquired. This Doctrine delivered serves to reprove a double fault in us: The one is that absurd and foolish Reasoning from the pewer of God, to the will of God, God can do this, or that, therefore he will do it. And thus they of the Roman Church Reason for Christ's Corporal presence in the Sacrament of the Altar; they obtrude to us, Asylum Haereticorum est omnipetentia D●i. Chrys. miraculous Doctrines of Transubstantiation, and the like upon a possibility only, It may be done, say they, it is possible; God can do it (which yet implying contradictions cannot be done) but should it be granted that God can do it, yet an Argument à posse ad esse is infirm and weak; unless they can find Gods will to be there, as well as his power, they prove nothing. The like absurd Reasoning we hear from many careless people. God can save me without means, help me without praying; Indeed, by God's omnipotent and absolute power, he can do this; he can feed Eliah by a Raven, cause Corn to grow without ploughing or sowing: of stones, raise up Childerens unto Abraham, but will God (think you) do this? Is not his power limited by his will? And by his limited power he will not do this that you say. verse 21 The other sort to be reproved are such as tempt God concerning his power; for when matters succeed not according to their hopes, when they find every door shut, and no probability of help from the Creature, presently they are dejected, not because they think God will not, but because they imagine God cannot help men. And this was the fault of Moses, God promised to spread such a Table in the Wilderness, that all the Israelites should have flesh to eat, Numb. 11.19. Numb. 11.19. and that, not for a day or two, but, a month together. Moses questioned whether God were able to make good his promise, verse 21. thus he argues; the people are six hundred thousand foot men, &c: shall the Flocks and the Herds be slaire for them to suffice them? &c: but see the Answer that God makes, verse 23 verse 23. Is the Lords hand waxed short? etc. implying that Moses and the people of Israel had such an apprehension of his power: for this is said likewise of them, Psal. 78.20. They spoke against God, and said can God furnish a Table in the Wilderness? Pro. 78.29. from the strongest premises which Omnipotency itself could make, they could not dispute Faith in the Conclusion. Behold he smote the Rock &c: can he give bread? Oh cursed Infidelity! which will pervert God's Logic, and dispute God's Arguments backward: From what God hath done Faith, gathers strength, 1 Sam. 17.34. as David said in Goliahs' Case, God hath done this and will. But Infidelity from the premises of God's power concludes weakness; from a Can to infer a Cannot, so verse 41. verse 41 they turned back, and limited the Holy one of Israel, they said, he cannot do, and why? because they have Cities walled up to Heaven, that is the thing laid to their charge, in limiting the holy one of Israel; they thought, if their Cities had been but low, and the men had been but ordinary men, God might have brought them into that Land: but hear what they said, Numb. 13.22, 23. Numb. 13.22, 23. The Land through which we have gone to search, is a Land that eateth up the Inhabitants thereof, and all the men that we saw, were men of great Stature, and there we saw Giants; A strange story, and a likely tale. The Land did eat up the Inhabitants, and yet they are men of great Stature, and Giants, surely than they were no starvelings, they wanted no victuals: but put the Case that they were so great, had not God power? that it was, they doubted. Many other Instances might be brought, 2 King. 7.2. Mark. 9.22. John. 11.21.38. 2 King. 7.2. Mark. 9.22. Joh. 11.21.38. In all these Instances there is doubt made of God's Power, and so it is still with us, our unbelief ariseth more from a suspicion of God's Power, then of his Will, else why do we believe least, when dangers are greatest? In little Dangers we believe that God will help, but in greater troubles we believe not; but are much cast down with doubtings; and the Reason is, for that then we see a greater Power is required, and that we doubt of: but here you lee the power of God is Absolute, were it not limited by his Will; so that we need not doubt of that. Use. 2 Secondly; if it be so that the Will of God doth not ever permit his Power, to bring into Act what it could do; then let it advise us to make sure Gods will, that we may comfortably rest upon the Power of the Almighty. It is God's Power that worketh all things for us, but it is his Will that sets that Power on work: He can do by his Power more than he will, but he cannot do any thing by his Power which is contrary to his will. That there is a Power in God is very comfortable unto us, he is able to help us; The Faith of the Godly hath built much upon that, (as did Jehosophats, So. Heb. 11.19. and the three Children in the fiery Furnace) but if the Will of God accompany it not, solid comfort cannot be had from thence, but being assured of God's Will, we need not then doubt his Power. Abraham thus builded his Faith upon God's promise, and his ability to perform it, Rom. 4.19.20. This bred that strength of Faith in him. Rom. 4.19.20. What God willeth once, we may conclude that he effectually worketh. Obj. But God hath manifested a willingness to help, which his power hath not seconded; he wills something which yet is not done, Ezek. 33.11. Psal. 81.11. Hos. 7.1. Math. 23.37. 1 Tim. 2.4. Resp. Ezek. 33.11. Psal. 81.11. Hos. 7.1. Math. 23.37. 1 Tim. 2.4. Some distinguish here, and say that the Will of God is Absolute or Conditional. In things that God hath Absolutely determined to do, there his Power doth work them effectually. But the things which God would have on condition from us, those his Power doth not work further than the condition is performed by us. God would that a Sinner should live, and is willing to give him Life, and Salvation, but it must be understood according to that course of providence that he hath taken for him, in, and by the New Covenant. And that he may live and obtain Salvation, God would that he should turn from his wicked ways & come to the knowledge of the Truth: And for that end and purpose he sends his Word, and Messengers to convince him of his Sin, Acts 26.18. to reclaim him from his evil courses, Acts. 26.18. wherein if they be wanting to themselves, God withholds his Power, and they perish: And thus by this Conditional Will, he wills the Salvation of all; but by his Absolute Will which doth always most certainly and infallibly take effect, he wills the Salvation of none, but the elect only. The Usual distinction of God's will, is, Secret or Revealed, the former is called Voluntas Beneplaciti, the good pleasure of his Will, the other Voluntas Signi, that will of his word, wherein he 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 always concur. 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 itself diversely upon divers objects, and is to be considered in divers degrees. The weakest and most remiss degree, is to will the suffering of evil, 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 always doth not. The next degree of God's 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 ineffectual by men. The highest degree of willing in God, is, when he so wills a thing, as that withal he employs 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 works 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, inquire into that part of his Will revealed. Doth any man put his Son to School to learn what his Master thinks? Quis tam stulte curiosus est, qui filium suum mittat in scholam ut quid Magister cogitet, discat? (saith Austin.) Consider how far God hath engaged himself unto thee by promise, what qualifications and conditions he expects to be in thee, and from thee, and so far 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 hear. In all thy troubles, inward or outward cry, call, fear not the Power of God; doubt not of it, Math. 8.2. but say, Lord if thou wilt thou canst make me clean, so if thou wilt, thou canst pardon me, hear 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 seethe 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 seethe to be good for me, shall be. Get but Gods good will and all will be well, and get unto Christ and fear not, but thou shalt have that, Luke. 2.14. Luke 2.14. Thus you have heard of the discouragements that we may meet withal in our coming to God, but notwithstanding all these we may not be driven off. A Friend will not be discouraged (saith Christ) from coming to his Friend, although the Door be shut, etc. God is your Friend, you are his, therefore be not discouraged; So then let us take one observation more along with us. Doct. God's Friends should not be driven off from seeking to him by Prayer, notwithstanding the many discouragements which they meet withal; let the Door be shut, the Children a-bed, an unkind answer given, yet nothing should stave them off from calling upon God in the day of their Distress. How was Jchosaphat put to it? 2 Chron. 20.12 Psal. 44.8— to the end. he knew not which way to turn him; his Enemies 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 sti●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 remarkable than that we have, Math. 15.22. Math. 15.12. It is set out with an Ecce, and so calls upon us for special regard. A poor Cananite comes to Christ in the behalf of her Daughter, who was possessed with a Devil, she instantly beseecheth him, prostrate on her knees, even in the bowels of compassion, to behold her Child, her little Child (as St. Mark hath it,) and dislodge that unclean and raging spirit, Mark. 7.23. who had taken up her body as a Cabinet to rest in. Have mercy upon me o Lord. She saw herself beaten on her poor Child's back, and acknowledgeth her own sin in her Daughter's sufferings, Have mercy (on me) thou Son of David, thou that wast thyself borne of a woman, pity a woman; thou that hast the bowels of a man in thee, hid not thine eyes from thine own flesh; my Daughter, my little Daughter is vexed, yea greviously vexed with a Devil, and thou our blessed Jesus, who cam'st to destroy the works of the Devil, have pity therefore on this my Child, etc. Now who would expect any other than a present Answer to so humble and pious a suit? yet see what discouragements she meets withal. 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) lays strong siege to the best Fort of the soul. She was well assured that he heard her; for she cried out, she whispered not, what might she think? Math. 9.12. Is this the Physician that came into the world to cure the sick, and doth he refuse to help his Patient? Is this that Fountain that invites all to come and drink freely, John 7.37. John 1.1. and doth he now withhold water f●om the thirsty? Colos. 2, 3. Pro. 9.3, 4. Is this the Word and wisdom of the Father which sends the maidens 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 willing disrespect? No, No, it cannot be that this is he, I must seek to some other for relief: Or, if this be he, I see my request is not minded by him. I have run, and cried after him in whom all Nations of the Earth should be blessed, and he disdains me; Ah my dear Child, what shall I do for thee, to whom shall I go? my bowels are turned within me on thy behalf. The Lord of Life hath closed his ear against my humble suit, And I, whither shall I go? Thus she might have debated the matter within herself, but this she did not, but rather gathers strength from this discouragement. Doth not Christ answer? well I will have one before I leave him: he says nothing, this is no denial yet: She follows her suit, insomuch that his Disciples come unto him, and move on her behalf. Send her away, for she cryeth after us. verse 24 Whether the Disciples out of Compassion to this woman made this request unto their Master for her, or, only in respect of her importunity, desired Christ to give her an Answer that she might no longer trouble them with her uncessant bawling is questionable; but we will not dispute it. It is most like that the passion of the woman, moved compassion in them, & seeing great discouragement on Christ's part, and great Constancy on hers, they became suitors for her unrequested, that she might obtain a merciful grant. Our blessed Saviour answers them, albeit he gave her not a word. Math. 15. I am not sent (saith he) but to the lost sheep of the house of Israel, verse 24. as if he should say, It is not within the compass of my Commission. For my Father hath sent me (not only, but) chief, and principally, to the Jews, of which number she is none, but a Gentile; (Nor was the wall of Partition as yet broken down,) so that it implies that the suit was unreasonable, at least unseasonable, and therefore she might set her heart at rest, and spare her breath, and trouble neither them nor herself any further. Can there be any greater discouragement than this? for what was this Answer which he gave to them, any other than a defence of his former silence, and seeming neglect? Whilst he was silent, it might be thought that he heard not, or else that (his thoughts being taken up with matters more serious) he regarded not her suit; But this Answer professed that silence, to proceed from a Resolution not to grant her her desire, she being one that he was not sent unto, and so (with warrant from his Calling) could not help her. verse 25 One would have thought that this second repulse would have broke her very heartstrings, and stopped her mouth for ever after moving him in that matter; But yet she is not discouraged; glad she is to hear him speak to others of her, that solicited for her, and good hopes she hath, that he who opened his mouth now, would open his hand anon. And whereas before she followed him, now she overtakes him: she kept somewhat a loof off before, now she comes closer to him, and falls down and worships him, saying, Lord help me, verse 25. Pity the case of a poor distressed woman, and let tears work thee to some compassion of me in misery. I am thy beggar, and come for my Dole, oh reject not her, who in all humility doth here prostrate herself at thy feet for mercy. verse 26 Now (if ever) sure, she shall have a fair and yielding Answer, being so humble and faithful a supplicant (for if the Prayer of Faith from the knees of Humility prevail not with the God of mercy, what will?) But behold a third Repulse, more severe and rough then either of the former. She is not only snapped and chidden, but reproached. It is not meet to take the children's bread and to cast it unto Dogs, verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whelps for more contempt sake (as Beza noteth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) So by consequence he calls her Bitch, and her Daughter Whelp. What more ignominious, and opprobious name, than the name of a Dog? Am I a Dog's head said Abner to Ishbosheth that thou accountest of me so basely? 2 Sam. 3.8. And am I a Dog that I should do this, said Hazael to Elisha, 2 King. 8.13. Our Saviour doth imply, that she, being a Cananite, was no better. And as in a well ordered house, 2 Sam. 3.8. 2 King 8.13. Dogs are not allowed to eat children's bread, no more saith Christ, may I take the Privileges intended for the Children of the house of Israel, and cast them to such as thou art, who being out of the Covenant, and without God in the world art no better than a Dog in his esteem: no, no, I may not; worse scraps of common mercies must serve thy turn. What ordinary Patience would not have been overstrained with so opprobious a Repulse? who would not have fling away in passion. What? do such terms beseem the lips of a Prophet, nay of the Son of God, the Saviour of the world? is this the comfort that poor distressed Creatures are like to find when they come to thee for help? did I snarl at thee when I called thee the Son of David? or did I by't when I prostrated myself by humble adoration at thy feet? And shall I be thus reproached with the name of Dog? What woman can endure it? verse 27 But she is so far from being discouraged with this ungentile Answer, that she takes encouragement from hence to prosecute he● Petition: she grants what he said, and thence picks an Argument of speeding. Truth Lord (saith he,) yet Dogs lick up the crumbs that fall from their Master's Table, verse 27. or as St. Mark hath it. Mark. 7.28. The Dogs under the Table eat of the children's crumbs. Dogs some way belong unto the Family; Some interest and right they have to crumbs, and scraps: I account myself a happy woman, that I may be admitted into thy house, though it be but in the nature of a Dog; for like a Dog I will wait at my Master's heels, and will not be rated away. The Spaniel will quest when he espieth his game; & can I hold my peace and be silent, having such an opportunity offered of doing myself and Daughter good? Give leave then, O blessed Jesus, to speak unto thee, I take thee at thy word; I am no Jew therefore, no Child; and because no Child, I expect not bread; none of thy greatest Miracles, Theophyl. and mercies which thou reservest for those that are thy chosen and peculiar people. I am a Dog being a Gentile; thou sayest it, and I believe it, but crumbs are for the Dogs that they find under the Table, although they have no right to the children's meat. Yet if Children being full fed, crumble their bread, and make waste of it, (as the Jews now do,) may not Gentile Dogs lick up their leave? Let me then who am but as a Dog expect some crumbs of mercy from thy Table, at which thy Children surfeit. Cast out that Devil out of my little Daughter, show this small favour to me a Cananite; this is but a crumb, a fragment, in comparison of the whole Loaf: Lord, help me, and it shall content me. verse 28 Could any Logician in the world bring a stronger and more prevailing Argument? Christ neither denies nor distinguishes saith one, but grants the Argument; commends her Faith, and that with Admiration, O Woman, great is thy Faith, verse 28. as if he should have said, I never in all my Life met withal, I have not found such Faith in Israel, verse 28. And thus you see that neither silence, nor sad Answers could stave her off from calling on God for mercy in her trouble. Reas. And no wonder, for true Prayer is the Prayer of Faith, and faith overlookes all difficultyes, and discouragements; it will eat its way through the Alps of seemingly, insuperable difficultyes. It bears down all lets before it, and breaks down all hindrances, 1 John 5.4. This we find in sundry examples, 1 John 5.4. Heb. 11. Psal. 61.2. Psal. 119.49.50.114. Rom. 4.20, 21. Heb. 11. It fixeth the eye on that Rock that is higher than the highest on earth, Psal. 61.2. It sees God true in his promises, upon which they build, Psal. 119.49, 50.114. Rom. 4.20, 21. It eyes him who is above all Plots, and Projects whatsoever; So that difficultyes are no difficultyes in the eyes of Faith. Use 1 But where is this Faith? every little discouragement keeps us from the duty, and disheartens us when we should go about it; Tell some awakened Sinner that God is good, and gracious, ready to be found; Then they come in with a But. Oh, But God is great, and I am vile: remove that, tell them there is a Mediator appointed for them, and then another But is brought; But we see no likelihood of help, no means to effect what we desire, etc. Answer that, then follows a third But, and a fourth; and we never leave Butting till we have Butted out the Duty. Such dull, base, feeble spirits we have within us, that are ready to receive all impressions of discouragement, yea to frame them within ourselves, This is a sign of a weak Faith; (if not unsound). Whilst the Door is open, Children up, and we see some fair probability of speeding, we can (seemingly) pray hearty, but when the means seem to make against us, wealth lost, Friends forsake us, outward props and stays pulled away from us; then our hearts sink within us, notwithstanding God's promise; which discovers plainly that our Faith was founded on the means, and not on the promise, and that we give no more Credit to God than we would to a Bankrupt, who although we will not trust on his own Credit, yet if he brings a pledge or pawn, in his hands, we will credit him. Outward means or helps are as it were a pawn in the hand of God; if we see that, we will trust him, but no further. This should not be; wherefore, Use 2 Let not any discourrgement whatsoever beat you off from coming to God by Prayer. Say that the Door be shut, Children a-bed, &c: all makes against you, yet it is your Friend you come unto. The Cynic could say to Antisthenes (his Master) that there was no cudgel so crabbed that should drive him away from him. And shall any thing drive us from so gracious a God? See (saith one) how it is with Beggars that come unto your Doors, Peter's enlargement by Mr. Harris. p. 19 and learn of them, The Master chides; The Beggar stands it out; The Dame chides, yet he will not be gone; Servants, Children tell them that they have their Answer, yet they will not away till they have a better: threaten them with stocks or Officer, or what you please, all is one to them, they will not from your Doors before they taste of your Charity. And have not we as good encouragement to beg of God, as Rogues and Vagrants have of us? have we not Precept, Promise, Law, Gospel, Servants, Children, yea the Son and Heir all on our sides, and shall we be put off? that may not be, it will not be, if our Faith be as it ought to be. If thy Petitions be not Lawful, never prefer them; if lawful, never give them over. But more of this hereafter, in the Applicatory part of the Parable. We have now done with the Case Propounded by our Saviour. The Resolution of it follows. Text. verse 8 I say unto you, Though he will not rise and give him because he is his Friend, yet because of his importunity, he will rise and give him as many as he needeth. We have here Considerable, First, the Person. Secondly the Thing. The Person resolving the Case, [I say.] The Persons resolved, concerning the Case [You], I say unto you. The same mouth that had put the Case, resolves it; So then, Doct. Christ is an excellent Casuist, he can resolve Cases, as well as put Cases. His dexterity in this kind appears in the Evangelists plentifully, Math. 19.25.26. & 22.26.29. Mark. 10.12. Luke 10.29.37. John 4.20.21. & 9.2. Mark. 12.32. Math. 32.46. Math. 19.25, 26. & 22.26.29. Mark 10.12. Luke 10.29, 37. John 4.20, 21. & 9.2. So able was he to answer questions, resolve doubts, and remove scruples, as that his very adversaries approved of his Resolutions, and answers, Mark. 12.32. nor durst they ask him any more questions, Math. 22.46. But how was it then, that sometimes he made no answer to doubtful questions? and at other times he answered, but not ad Idem, to the point in hand? Resp. He in his wisdom saw such questions to be unworthy of an Answer being either Tempting questions, as were those that his adversaries propounded to him; in which Case he was sometimes silent, John 8.6. making as though he heard not, (as John 8.6.) and at other times answering by a Cross Interrogatory, (as Mark 11.29.) Or curious questions, Mark. 11.29. such as tended not to edification, such was that of the Disciples, Acts 1.5. Acts 1.6. to which our Saviour returns no Resolution, but a check: So when his Disciple questioned him about the Ubi or Place where he would appear in Judgement, Luke 17.37. he answers with an Ubicunque, Luke 17.37. not directly to the question. Or Impertinent; concerning others rather then ourselves, as Luke 13.24. to which our Saviour makes no direct Answer, Luke 13.24. but rather to a question that should have been made, and not to what was made, John 21, 22. and such a question was that of Peter, Joh. 21, 22. to which our Saviour makes a round Reply by way of reproof. In these Cases our Saviour gave no direct answer to questions made unto him, not for that he could not, but for that he thought it in wisdom not fit to do it, his ability was not to be doubted of. Reas. For he was greater than Solomon. Solomon was indeed a wise Prince, and was able to resolve the Queen of Sheba of all the doubts she did reproof (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 excels him, for he was the Wisdom of the Father, all the Treasures of wisdom and knowledge dwelled 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 controversy 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 God's will that doth read the word diligently, hear attentively; but he shall have some doubt, some objection, some scruple or other to arise; concerning what he hears, or reads. Nor did ever any prove good Scholar 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 readiness 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 inquire 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 ways 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 less than by an Oracle from Heaven; all questions and controversyes in matters of Faith, and substantials 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 faithful Ministers, who draw all their light from the word, and do thereby ask counsel at the mouth of God for us, to whom we may resort, and on whose Ministry 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 withal, 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, framed 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 dark 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 far as they concern knowledge, and instruction are not particular information, for resolution in any doubtful Case (for this were plainly revelation): but as the Angel which was sent to Cornelius informs him not, but sends him to Peter to School, so the Spirit teacheth not, but stirs in us a desire to learn. Desire to learn, makes us thirst after the means; and pious sedulity and carefulness makes us watchful in the choice, and diligent in the Use, of the means. 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 mysteries, which as yet had never entered into the conceit of man; The same promise is made to us, but fulfiled after another manner; For what was written in their hearts by Revelation, for our instruction; have they written in their books. To us for our information otherwise then out of these books, 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 reign, and there was great parts taking: Priests were against Priests; Captains against Captains; and mighty men against mighty men; Nathan in this Case adviseth Bathsheba to go to David himself, and to know his pleasure in the business. So in points of Faith and matters of Religion, when Council is against Council, 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 hear what God the Lord will say in the business. 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 joh. 1.1. 1 Cor. 11.23, Act. 28.23. No Prophet, nor Apostle, spoke 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. Christ's [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, joh. 4.21. joh. 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 overrule their Assents against all Mists of Error, 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, etc. and that is your Rule to follow. Reas. He only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faithful and true Witness, Rev. 1.5. & 3.14. 1 joh. 5.7. 1 Pet. 2.22. Rom. 3.4. 1 Cor. 13.9. john. 14.6. joh. 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 error nor sin in him, 1 Pet. 2.22. which cannot be said of any other man (for all men are Liars, and subject to errors, 1 Cor. 13.9.) And, as God, so he was the Author of Truth, and Truth itself, Joh. 14.6. Every word he spoke, was the Word of God, the Word was God, Joh. 1.1. Christ was the Word, not only the Essential Word which was always with God, but the very written Word too: He was Scripture (saith one): Dr. Dunn. As we say of great and Universal Scholars, that they are viventes Bibliochecae, living, walking, speaking Libraties: so Christ was Loquens Scriptura, living, speaking, Scripture. Our Sermons are Text, and Discourse; Christ's Sermons were all Text; And so Credit (of right) is due to whatsoever he spoke without any further proof. Obj. But Christ alleadges Scripture for what he said; Luke 19.46. & 24.46. joh. 8.17. & 10.34. & 5.33. Resp. he confirms his Doctrine by it; as Luke 19.46. & 24.46. & Joh. 8.17. & 10.34. And referred his Hearers to the testimony of others; as Joh. 5.33. He did so; and in so doing, he refers them to himself, for he was the Scripture; nor was that testimony which was given of him, the testimony of man, joh. 5.34. Again, joh. 5.34. joh. 3.35. this he did; First, to confirm the Authority of Scripture, joh. 3.35. Secondly, joh. 13.5. to give us that are Dispenser's of the Word an example, joh. 13.5. I have given you an example, that you should do as I have done: As in that, so in this. Thirdly, in respect of the weakness of his Hearers, whom he did instruct; because, as yet, they did not so fully know him to be the Son of God: they looked on him as mere man, not knowing the relation he had to the Father, nor believing that the Deity was veiled under the flesh. And so, for the present, the testimony of Scripture was of more Authority with them, than his bare word: But this was more than he was bound unto, or needed to have done. Obj. But he confessed, 2. joh. 5.31, 32. Resp. his Witness were not true, Joh. 5.31, 32. That was said, out of a Legal and Proverbial Opinion of theirs, that a Witness testifying of himself, was not to be believed, in that he said; and so there is a Rhetorical Conception in the words (saith Beza) and he reasons with them after their own Conceptions, q. d. Say, I should yield unto you, that my Testimonies, concerning myself, were not to be admitted, (as indeed in Judicature, the Rule is both just and equal) yet you have no reason to press this upon me; for there is another that beareth Witness of me, even John, whom you sent unto; who pointed to me with the singer, and willed you to behold the Lamb of God that taketh away the sins of the World: John 1.29. But after this, after he had done enough to make them see, that he was more than man, by multiplying of Miracles amongst them, (and when he speaks positively unto them) he tells them plainly, That albeit he bore Witness of himself, yet his Witness was true, John 8.13. And why so? Because (saith Christ) I know whence I came and whither I go, verse 14. john 8.13. Ver. 14. Even out of the Bosom of mine Eternal Father, whither I am returning, even to the re-possession of that Glory. So then, albeit our Saviour grants, that in the ordinary course of Humane Proceed, no man's testimony is to be taken concerning himself; yet in his Case it was far otherwise, he being a Divine Person, exempted from all possibility of Error: Nor was it possible, that Christ could be singularis testis, he was more than one Witness, because he was more than one Nature, God and Man: and therefore instructing Nicodemus, he speaks plurally; We speak, that we know, we testify; you receive not our Witness, John 3.11. john 3.11. He saith, not mine, but ours; because he was, although a singular, yet a plural person too: The Uses follow. Use 1 If Christ's word be sufficient of itself, without other Testimony, for confirmation and proof, then divers are to be reproved: First, such as will not take it alone, without other warrant, they rely not on it without other Testimony. The Papists are such; who, without the Testimony of the Church, will not receive the Testimony of Christ, (albeit they will receive the Testimony of the Church, without the Testimony of Christ.) They will not believe the Scripture, unless the Church give Testimony unto it; but the Church they will believe, even in such things as have no Testimony at all from Scripture. And what is this then, but to undervalue the Testimony of Christ, and prefer the Testimony of the Church before it. This is no other then, in effect, to believe God, for man's cause, and give him the honour. For, Dr. Prid. Lect. de testib. as he that receives the Testimony of Christ for its self, sets to his Seal, that God is true; so he that receives it for the Testimony of the Church, sets to his Seal that man is true. It is granted, that we receive the Scriptures by the Church's Testimony; but yet, not for it. The Testimony of the Church may first incline us to believe, that the Scripture is Scripture, and make us willing to read it, Whitak. and hear it. Yet the Church hath a Ministerial Introductory persuasive concurrence in this Work, pointing unto the Star, (which yet shineth by its own, Light,) and it reacheth forth, and exhibiteth unto me the light; which, Dr. Potter's Answ. to Char. mistaken, p. 141. though in itself visible, could not be so ordinarily unto me, unless thus presented; explaining the Evidence of those Truths, unto which I assent; not for the Testimony of the Church, but for their own certainty. We know such a weight to be true, by the Standard; but the Standard true, by itself. All other Doctrines we know to be sound by the Scriptures, but the Scriptures by themselves: one Text, by another. And amongst ourselves, there may be found such, as refuse to receive the bare word and testimony of Christ: That Ministry is disdained by them, as unlearned, and of no worth, that brings no other Authority, and Testimony with it, than the Scripture: as if a Thief should refuse a Pardon from his Prince, because there is not witness to it, only his own hand. The Prophets, Apostles, yea and Christ himself, contented themselves with the bare Testimony of Scripture. And if the Word preached by the Prophets, Apostles, yea, and Christ himself, whether to Jews or Gentiles, were absolutely to be believed, and obeyed by every one that heard it, without other, or further Testimony, why not as well, and as much now by every one of us who hear it read and preached. Obj. But why then do Ministers bring other Testimonies, besides the Word, for the confirming of their Doctrines, if it be not needful? Resp. These Authorities, are not brought for the Confirmation of Doctrine, so much as for illustration of the Point, or Conviction of Gain-sayers: And so St. Paul alleged the Authority of a Cretian to the Cretians, Tit. 1.12. Tit. 1.12. And so to the men of Athens, a sentence out of Aratus (which quotations have sweetened the unwholesome waters of Jericho, and have made wholesome drink of them, for the Children of the Prophets). But in Confirming of the Truth, we may say with Hierom to Eustachius, Quid cum Psalterio Horatius, cum Evangelistis Maro, cum Apostolis Cicero? It is unseemly for the Subject to fit on the same throne with his Prince, or the Maid on the same seat with her Mistress; yet it is comely to have them stand about, and attend in their places. Stars have their stations and motions allowed them in the Firmament, albeit they come far short of the Sun and Moon. And, As these deserve Reproof, who cannot content themselves with the single Testimony of Christ, without other Authority; so Secondly; Such fall under it as do absolutely reject it, and give no credit at all to it, be it backed with never so many testimonies, or good Authority. Who hath believed our report, saith the Prophet, Esay 53.1. So, Esay 35.1. John 12.38. Rom. 10.16. Acts 7.38. Heb. 1.2. Revel. 2.7. Heb. 5.12. Luke 10.16. 1 Tim. 6. 3.-5. John 12.38. and Rom. 10.16. Sometimes Christ spoke unto us by lively voice; Acts 7.38. Heb. 1.2. and something he speaks to us in the Scriptures, Revel. 2.7. Heb. 5.12. And something he speaks to us by his Ministers, Luke 10.16. yet who gives any credit to any of those things they read or hear. These men the Apostle speaks of, 1 Tim. 6.3, 5. A Popish Friar, sometimes wittily told his Hearers that the Truth Preached, was like unto Holy water, which every one calls for apace, but when it came to be cast upon them, they would turn their faces aside, and their backs upon it. And as Agathon once said, If I tell the Truth, I shall not please; and if I would please, I may not tell the Truth. You call on Us, that are Gods messengers, to speak the Truth, and embolden us to speak it; but (as Marshal said to some of his Friends so) we may say, the Truth is, you will not endure to hear the Truth. Nay we do not only scorn it, and reject; but oppose it, and set ourselves against it to persecute it, and the Bringers of it; Thus Elijah and Michaiah were hated of Ahab, for the Truth's sake; and the man of God by Jeroboam. And so John of Herod, Steven of the jews, and St. Paul of his own Hearers: Gal. 4.16. Seldom doth Christ's word (the Truth) go without a scratched face. As Luther once said of Preaching, Praedicare nihil aliuà est quàm derivare in se furorem; To Preach the Truth is nothing else but to stir up the fury of Hell, Satan, and the world against a man. But thus (not only to reject the Truth of Christ but) to hate it, and persecute the bringers of it, is a sin next to that that shall neither be forgiven in this world, nor in the world to come. Use. 2 Oh! that we would be prevailed with, to give Christ this honour, as to receive his Testimony, and believe him on his word; A word from some man's mouth is little to be regarded; But as the man is, such is his word. If a King protest in verbo Regis, he will look to be believed. If a Noble man, protest, in verbo Honoris, he takes it indignly, if he be not credited. If a Clergy man aver aught in verbo Sacerdotis, he thinks he ought to be regarded, what then doth Christ expect, think you, who is both King, Priest, and Prophet? that Amen, the true and faithful witness of his Either, Revel. 3.14. 2 Cor. 1.20. 1 Pet. 2.22. Revel. 3.14. whose words are all yea and amen, in whose lips there was no guile. How often doth Christ repeat Amen, Amen? so often as that you may reckon it thirty times in that one Evangelist St. john. It was Christ's ordinary Asseveration. As oft as the other Evangelists mention it, in Christ's mouth, they mention it and express it, singly with one Amen, Verily, I say; but St. john doth evermore double it, Amen, Amen, Verily, Verily, it is thus, & thus. The Reason is rendered to be this; St. john considers the Divinity of Christ, more than the other Evangelists do, and the nearer we come to the consideration of that, the more confident we are of the establishment of his promises: but however it is religiously thought, that from the frequent Use of that Asseveration, St. john called Christ by that name Amen, Revel. 3.14. Surely, Verily, John 10.3. that is his Name. And shall we not know him by Name? He knows us by Name, and calls us by it, john 10.3. And shall we not know him by His? how then can we call upon it, and come to God in it, as we are required in Scripture? To know him by Name, and come to him by Name, is to consider him in, and come unto him as this Amen, the faithful and true witness, and to put up our Prayers, and shut up our Prayers with this Amen, resting upon the Truth of his Promises. Oh! what Name dost thou call him by, when thou swearest, blasphemest, slaunderest, witnessest a falsehood? canst thou call him Amen then? art thou persuaded that his threaten are true, as well as promises? Oh! that we that profess the name of Christ, would learn at length to justify both It, and Him! and give Him the honour of his Testimony in believing it, and Assenting unto it, seem it never so unlikely▪ or improbable in the eyes of flesh and blood; be it either the word of Precept, Gen. 22.2. Gal. 1.16. Gen. 16.5, & 17, 16. Rom. 4.20. Heb. 11.11. Gen 6.13, 17. Joh. 3.4, 5. Heb. 11.7. Heb. 11.3. Math. 8.3. 1 King 13.18. Gal. 2.13. Acts 3.1, 12. Gen. 22.2. Gal. 1.16. or of Promise, Gen. 15.5, & 17, 16. Rom. 4.20. Heb. 11.11. or of Reproof, Gen. 6.13, 17. john 3.4, 5. Heb. 11.7. or of History, Heb. 11.3. What Christ testifieth we are to rest, and acquiesce in. Say with the Centurion, speak the word only, Math. 8.3. and when Christ hath spoken the word, rest in it and yield that honour which Pythagoras his Scholars gave to their Master, in resting upon his bare Authority. It is much more due to Christ, then to any mortal man else, whatsoever; for that they are subject unto error, and their knowledge is imperfect, such as may both deceive others, & be deceived themselves, 1 King. 13.18. Gal. 2.13. Acts 3.1.12. Much Reverence indeed, and Respect is to be given to the opinions of the Ancient Fathers, and Doctors of the Church; to the Judgement of Learned, Sober, Godly Divines; more to Canons and Decrees of General, and Provincial Counsels: But (as one truly) we may not jurare in verba, build our faith upon them, as upon a sure foundation, nor pin it upon their sleeves so as to receive for an undoubted truth, whatsoever they maintain and hold, This honour is due unto Christ alone, and let him be true, though every man a liar, Rom. 3.4. If we receive the Testimony of man, (saith St. john) the Testimony of God is greater, 1 John 5.6. 1 Joh. 5.6. Use. 3 Comfort to the Godly, may be from hence gathered: If God's Testimony be Authentic, than their case must needs be blessed, for what Testimony doth God give of these? See Math. 5.3.— If thou mournest, thou art blessed: if poor in spirit; blessed, etc. Say thou best accused, slandered by the worl●, yet God's Testimony is true, and that shall stand. A Frenchman at Cambridge being very sick, and given over by Physicians, yet recovering said, that he had rather ten Physicians, should say, that he should die, than one Judge of Assize: so, better all the world should condemn us, than Christ testify against us. And thus much of the Authority of the Testimony, now of the Application of it, I say unto you, Doct. To you my Disciples and Auditors; applying himself and it, to them in special for their Use, and profit. Oobserve from hence, The Minster's duty is to apply himself unto his Auditory in all his Sermons. This was our Saviour's constant Practice, And such was the Practice of the Apostles, Acts 2. Acts 7. Acts 13.26, 40. Rom. 11.13. as you may find in all their Sermons, that are extant. Thus Peter, thus Stephen, thus Paul and Barnabas. To you is this Salvation sent, Behold this, you despisers and wonder. I speak to you Gentiles, for that I am an Apostle of the Gentiles, etc. Reas. A Minister must keep himself unto his Text: now his Auditory is his Text, the Epistle that he is to handle and divide, you are the epistle (saith the Apostle). 1 Cor. 3.7. Rom. 15.6. What ever other Epistle and Gospel he preacheth upon, he must be careful to keep to this. If he speak not home unto his Auditory, he speaks not to hit Text, nor is he at any time beside his Text, if he be not beside them. Verese 41 Again, the Life of Doctrine, is in the Application of it, whilst we hear Sermons, as we do News out of the Indies, that we think concern us not, we are but little affected with it; It is home speaking, that is moving and stirring. That general Parable▪ pronounced by Nathan to David, 2 Sam. 12.5, 6. (wherein the foulness of his Sin was notably laid open,) made David somewhat fierce against the man that should do so, but it never brought him to any touch of heart, for his own sin; till Nathan apylyed it home, telling him Thou art the man, and then he was humbled: ●o whilst Christ kept aloof, and told the Jews a Story of a Husbandman, Math. 21.33. that let out his Vineyard, but could get no Rent, and when he sent his servant for it, they beat some, killed others, and at last murdered the Heir also, that they might make the Inheritance their own; they were ready to pass a sharp Sentence on them, that should offend in such a sort; but when he applied it in Particular; and shown that it was their case, than they were exceedingly moved at it. Use 2 They do scarcely deserve the name of wise Stewards, who give not those of their own Family their portion: nor of good Viniters, and Husbandmen, who have their eyes on other men's Vineyards, but neglect their own. Cant. 1.6. And yet he that can declaim against Governors, and Magistrates; when (it may be) none are present, Or cry out of oppressing Lords; and cruel Landlords in a Country Village, where (it may be) none are but a few Cottagers; these with many shall be cried up for bold, and courageous Preachers. But this is not to speak to the edification of that Auditory, to whom we are to speak; nor to feed that flock which depends upon us. Alas, should we do thus, what profit would you get by it; where there is a sore, there should we apply our plaster. Use 2 And if we that are Ministers, are to apply ourselves to our Hearers; than you that are Hearers, should apply what is spoken by us, to yourselves. The Duties of a Preacher, in the Applicatory part, St. Paul expresseth to be three, 2 Tim. 4.2. First, To Reprove, or Convince by Argument; to settle Truth, 2 Tim. 4.2. and overthrow Errors. Secondly, to Exhort and Rectify our manners: and Thirdly, to Rebuke and denounce Judgements against the Refractory. There are but few in any Congregation, but these concern. That which is said by way of Convincing Ertours, Schisms, etc. concerns us nearly; for we have need of stablishing and settling in the truth, we do profess: When he exhorteth to a holy Life, and beseecheth us by the mercies of God, that we receive not the grace of God in vain, that concerns us likewise: And what ever he can say concerning sin, by way of Rebuke, that belongs to us too; for the best man sins daily, and in many things we offend all. Therefore from the beginning of the Sermon, to the end of it, apply what is said, as spoke to thee; be content with the word of Application, and wait, for it will come home to thee in the end: say thou be'st not named, yet if thou be'st guilty of the sin that is reproved thou art named. When we speak of jerusalem, Sodom, Babylon, do not conceive we speak of such things as no whit, concern thee: Thou art jerusalem, if thou killest the Prophets, Math. 23.27. and stonest them that are sent unto thee. If thou livest in Pride, Uncleanness; thou art Babylon, Sodom, etc. All is intended for you that we speak, and so conceive. Think not that we, in applying the Text, are besides ourselves, or it: we are not beside our Text, if we meet with you, or any of you, as we said before: And so, as in beating of a Buck, the Maid beats, and the Dame beats: or, as in a Smith's shop, the Master strikes, and the man strikes: so in the hearing of the Word, the Minister must apply, and the Hearer second him, otherwise we shall never profit as we should. From the Reasons, we come now to the Things resolved, which is asserted in the latter end of the verse, He will arise, and give him as many as he needeth; and the Grounds thereof rendered; Negatively, not because he is his friend; Affirmatively, because of his importunity. Text. Though he will not rise and give him because he is his friend, yet because of his Importunity, he will rise, and give him as many as he needeth. Our Saviour's aim and drift is, (as before you have heard) to bear up the poor doubting Christian, against all discouraging doubts and fears, whereby he may be driven off from seeking to God, by Prayer, in his greatest wants; and now (by way of concession) he closeth up all with another Argument: For suppose it be so (saith he) as is before objected, that God may a while defer, and put you off, (as one friend may another) with, Trouble me not etc. and give you a frowning Answer (as one Friend may give another,) yet a Friend will be at length overcome by his Friend if not for Friendship sake, yet through the importunity of his Friend to arise and give him what he needeth. How much more will God, who is a true Friend indeed, and calls upon us to call on him, and hath promised to hear us, when we do call, be prevailed with by us, if we hold on our suits, and give not over? Shall a denying friend be overcome by importunity, and not a promising God? That were strange! We begin with the Assertion; that (though last in my Text) is first in order: He will rise and give. From the Letter of the Parable, we may gather some profitable Observations: First, we may take notice thence, that Doct. There is no want to a willing mind: You heard before, that he said, he could not; I shown you then, that it was, because he would not; and here you find it true: for when he found a will unto it, than there was no let at all; he hath as many loaves for him, as his need required. Hereunto, tends that Parable of Solomon, Prov. 15.19. Prov. 15.19. The way of the slothful is an hedge of Thorns, but the way of the Righteous is made plain; or is like unto a paved Causey: Every thing to a slothful man seems difficult and dangerous; he is as unwilling to go about his business, as a Traveller is to walk in a Path, that is overgrown with Thorns and Brambles: But it is otherwise with the Righteous, who have a willing mind, they go about their work readily and contentedly: and albeit they meet with some Lets and Rubs, in the discharge of the Duties of their Callings, yet they go on with as much cheerfulness, as if their way were plain, or paved, and all such obstacles taken away and removed. This is true, both in Spirituals, and Morals. In Spiritual matters. Thus David speaking of the Country Israelites, who tendered their appearance before the Tabernacle of the Lord in Zion, according to the Statute, Exod. 37.17. Deut. 16.16. Exod. 37.17. Deut. 16.16. Psal. 84.6. describes them by their resolute undergoing, and enduring all the difficulties of the way, Psal. 84.6. They were to pass through a dry and barren Desert, the Valley of Baca (or of Mulberries) the Greek saith, the Vale of Tears, a Valley very dry and destitute of water (unless what flowed from their eyes); with much wea●iness and faintness of body, they did overcome that journey: yet having a will unto it, and a desire to undertake it, they made this Valley, a Well of refreshing; they made account of that dry place, as though they had Wells of Water, and their willing minds afforded them many sweet and pleasant showers: so that as in a paved way, they went on cheerfully, from strength to strength, encountering, with patience, all sense of weariness: So that they felt no weariness not feebleness at all. No Let, no Rub, in the way, could discourage them in their journey: their Will sweetened their hard and tedious Travail. Many Examples might be brought, for the further confirmation of the Point delivered, I shall only trouble you with some few in matters civil. You shall find this true, in the different carriage betwixt the Spies, who went to view the Land of Canaan. Some of them thought it altogether impossible to overcome that people; they had no heart to go up; Briars and Thorns were in their way, the people (say they) be strong that dwell in the Land and the Cities are walled and very great, and there are Giants in it, the Children of Anak are there Numb. Numb. 13.28. 13.28. Others, as Caleb, and Joshua, encourage the people, Let us go up at once and possess it, for we are well able to overcome it: The way to them was a paved way; it was no more than to go, and see, and conquer. Those mighty men, that the other spoke of, could not daunt their spirits, They are but as bread for us, Numb. 14.9. say they, Numb. 14.9. Therefore fear them not: as if they should say, We should make but a Breakfast of them, consume them with great ease, and feed upon their rich Provisions. And this different carriage, proceeded from a different spirit that was in them, Numb. 14.24. Chap. 14.24. The one had a free and willing spirit; the other not: and that enkindled the spirit of the one, which quenched the other. A second Example we have in David, going to fight Goliath: Can a man have more discouragements than he had? partly from his Brethren, and then from Saul, and then from the potency of his Adversary, 1 Sam. 17.28. Vers. 33, 41, 42, 43. Mark 2.4. 1 Sam. 17. Yet his will and desire put him upon the service, and he would try it with him. In the New Testament we read, Mark 2.4. of a Palsy man that was brought to Jesus to be healed: but the Text says, that there was no coming to the door of the house, where Jesus was, by reason of the press of people: What do they in this case? Why, they uncover the Roof of the House, and let him down bed and all, into the Room where Christ was: that was a plain and paved way to them, who had a willing mind to have this poor man healed. The Will is wonderfully active, in affecting that which it is minded to do. Another instance I commend unto you, Luke 19.2, 3. Luke 19.2, 3. Zacheus is very desirous to see Christ, as he passed through Jericho, the place of his abode; but he could not, saith the Text, for the press of the people: and because he was little of stature, and so could not see the face of Christ, over the shoulders of the Crowd: his Will is not wanting, being seconded by his wit, to find out a way to remedy both. He runs before the multitude, and so frees himself from the press of people, and climbs up into a Figtree, and thereby supplies the others want of stature; what might he think the people would say of him? Zacheus climb a Tree like a Boy, to see novelties! But let them say what they would, his Will sets him a work, to employ both hands and feet; No want to a willing mind. Reas. And indeed the Will is as Queen-Regent in the Soul; it governs and rules all: When it saith, with the good Centurion, to one, Go, it goes: to the other, Do this, and it doth it: It is an active thing; it will sharpen Wit, and sets it on devising, and contriving: It quickens Sense, both in Seeing, and in Hearing; and employs Tongue, Hand, Feet; all, in effecting what it undertakes. Obj. But the Will follows the Understanding (you will say) depends upon it: there is nothing in the Will, Nehil in voluntate quod non prius fuerat in Intellectu. which was not in the Understanding first; How then doth it govern? Resp. The power of the Understanding over the Will, is only a regulating and directing; it is no constraining or compulsive Power: It doth intimate unto the Will, Intellectus non imperat sed solummodo significat voluntatem imperantis. the pleasure of God, and the Rules of right Reason (as it conceives and apprehends) but it may not be hence concluded, that the Understanding hath any Superiority, in regard of a dominion over the Will; although it hath priority, in regard of operation: For the Will is always Domina suorum actuum, the Mistress of her own operations. Use. You see then by this, where the principal fault is to be laid in all our failings to God, or Man, even upon the want of Will. Of all the powers and faculties of the Soul, that is most rebellious, and therefore most complained of in Scripture. Through all the Prophets runs that charge, Noluerunt, they would not: My people would not hearken, Psal. 81.17. Psal. 81.17. Isa. 30 9 Ezek. 3.7. They are rebellious Children, and will not hear, Isa. 30.9. They will not hear thee (saith God to Ezekiel,) why that's no wonder. But it is added there, they will not hear Me: they will do what is good in their own eyes, and walk after their own ways, etc. And the same complaint we find in the Gospel likewise, They would not come that were bidden to the Feast, Math. 22.3. They would not be gathered, albeit Christ would gather them, Math. 23.37. Math. 22. 3● Math. 23.37. Let men plead what they will, the Will will be found to be the Grand Rebel: were that reformed, all would be reform; there would be no want in our Duties to God nor Man. Obj. But why then doth St. Paul say, That to will was present, but how to perform, Rom. 17.18, 19 Resp. he found not, and the good he would do, he did not, but the evil he would not do, that did he, Rom. 7.18, 19 In every Regenerated Person; there are two men, the old man, and the New; the Regenerated, and unregenerated part; flesh and spirit: so was it in St. Paul. Now so far as the will was regenerated, there was no want; but so far as it was unregenerated, so far there was a want; Vers. 20, 25. And thus he explains himself, verse 20. & 25. So then, with my mind, I myself serve the Law of God, but with the flesh the Law of sin; with my regenerated part, I myself with my mind, Will, and Affections serve God; but there is another self in me, the flesh, and with that I serve the Law of sin. Secondly, The Apostle speaks not there simply of not doing at all what he would, but of not doing so much as he would, and in so perfect a manner, he doth not say, to will is present with me, but how to do, I find not; but how to perform or perfect, or do it throughly (for so is the word in the original) I find nor. He did do much, yea was able to do all things, in an Evangelical way, Phil. 4.13. Phil. 4.13. but he would do more, and in a better manner than he did: holy he was, but he would be more holy; mortified he was, but he would be more mortified; all that he did, he would do in a more perfect manner. Performance went very far in him, and so it doth in other of God's Children, (although in some more, and in some less) but the Will in the best goeth beyond performance. 2 Cor. 8.5. So, 2 Cor. 8.5. St. Paul speaking of the Macedonians mercifulness towards the distressed Saints, testifieth that they were willing beyond their power, they did what they were able, yet their will was far beyond their ability. It is the Soul's Tiptoe, it stands upon the back of performance, Psal. 119.5. and reacheth higher, as Psal. 119.5. David kept the Statutes of God a great way, but his Will reacheth higher, he would not break any one: we cannot reach to the things that we would, Gal. 5.17. saith the Apostle, Gal. 5.17. A Christians would is the reaching forth of the soul, beyond that it can do already, and therefore resembled to a Horse that is staked at grass, which when he hath eaten as far as he can go, than it letteth back his tied leg, and strains to reach farther: so the will of a regenerated Person having done what it can, (and so much as God hath set in reach,) puts forth itself in wouldings, Oh that I could do this or that, & c! And this was St. Paul's Case. It may be, some will bless themselves in this, that St. Paul saith, I would do good but evil is present with me, for so saith the Swearer, Drunkard, Adulterer, and such as walk after their own ungodly Lusts; I would do otherwise then I do, but I cannot; I wish I could, etc. but I must rap such upon the fingers, and will them to keep their hands off, and not to abuse Scripture to their own destruction, they must remember that sins are of two sorts; some are committed of infirmity and weakness, others wilfully committed. Some sins there are, that if the will would not commit them, they could not be committed; a full Consent of the will is requisite, in the doing of them, they cannot pass into the soul, without the Allowance of the Will. Such are gross and open sins, as Swearing, Whoring, Drunkenness which could not be committed if a man would not; and other sins there are, wherein there is a resistance betwixt the will, and the deed, although their wills would not, yet they do break out daily, as wandering thoughts in Prayer, and other Duties, passionate Distemper, etc. these crowd in upon us, without saying by your leave. Now in sins of this nature, only being sins of infirmity, can a man say, the good that I would I do not. Secondly, Although thou canst sometimes say, the good thou wouldst do, thou dost not; and Oh! that I could do otherwise, I would do better than I do; yet thou must know, that thy would is of a differing Nature from that of St. Paul's; for, First, St. Pawles would, was the would of a converted man, of the Regenerated part; and so proper only, to a Regenerated Person; to a Converted soul. As for others who are in the state of Nature, their wills are altogether rebellious: they cannot say, the good they would do, that they do not, but the good that I do not, that I would not do, and the evil that I do, that would I; Or, it is the would, of a Natural Conscience at best, not of a Regenerated spirit, and Conscience is ever on God's side; none so wicked, but hath something in Conscience to take God's part, as jesabels' Eunuch was on Iehu's, 2 Kings 5. 2 King. 5. Secondly, there was some performance in his Would: he did not only will, Phil. 2.13. but did do; doing was joined with it, as Phil. 2.13. But yours is a Lazy-would; a willing without any doing: an imperfect weak woulding, or a doing to no purpose. St. Paul professeth of himself, that he was willing in all things to live honestly, Heb. 13.18. Acts 24.16. Heb. 13.18. and endeavours it, as appears, Act. 24.16. Is this endeavour in you? you say, you would be saved; you would leave your sins; you would do well; but where are your endeavours? This is the wishing, and the woulding of the Sluggard whereof Solomon speaks, Prov. 21.25. Prov. 21.25. The Sluggard lies on his bed, and saith, Oh! that I could arise, Oh! that I had wealth! Oh! that I had as much as my Neighbours! but he will not get out of his bed, but turns himself as the door on the hinges, Prov. 26.25. Prov. 26.25. he will not up to work. Such a Sluggard was Balaam, Oh! that I might die the death of the Righteous; but he would not take pains to live their life, Numb. 23.10. John 6.3 4, 35, 36. Luke 23.20. Verse 24. Prov. 13.4. Numb. 23.10. So those in the Gospel, john 6.34, 35, 36. they would fain have the Heavenly bread; but they would not take pains for it, and come to Christ by faith, that they might attain it. Pilate was willing to save Christ, and release him, Luke 23.20. but he did not what was in his power to do, he gave sentence against him, verse 24. Such a willingness, slays the soul, it brings nought, but destruction, Prov. 13.4. Is there not difference betwixt the would of a resolute Soldier, and a Coward? the Coward wisheth victory, that he may divide the spoil, and feed himself with the fatness of a good booty, but he is loath to enter the battle, venture his limbs look the Enemy in the face; when a resolute Soldier, that wisheth Victory, will fight for it, and venture limb and life, for the obtaining of it. No further is thy will right, than it puts thee upon the means to obtain the thing willed. Thirdly, The would of St. Paul was vehement, as he speaks of Desires, 2 Cor. 7.12. Rom. 7.24. 2 Cor. 7.12. which appears by that Complaint of his, Rom. 7.24. And such are the Wouldings of every Regenerated soul, they are the pant, and yearnings of the soul. David compares them to the pant of the Hart, after the water brooks, Psal. 42.1. Which when it is stung, Psal. 42.1. (say some) with a Serpent it is insatiably thirsty; or, being hunted, it thirsts for water, etc. Such was St. Paul's would: a panting would, Gen. 30.1. Judg. 15.18. Psal. 119.20. a thirsting would, like Rachel's desire of Children, give me Children or I die, like Siseraes' thirst, I die for it, Give me drink. My heart breaketh, (saith David, Psal. 119.20.) for desire to thy Judgements: he is ready to break a vein, with streining his heart to holy duties. But thy would is only a luskish and a yawning would; no streining, no fervency in thy wishes and endeavours: they are at best but lukewarm; therefore naught. Fourthly, St. Paul's would, lay next his heart: no lust came between, so as to say, I would do well, but yet such a lust must be spared, etc. So saith David, Psal. 119.10. with my whole heart have I sought thee, etc. But the would of a Carnal Liver, lies uppermost: it is as the froth in the glass, or skim on the pot. Envy, Pride, Lust, lies next his heart; these things he would, rather than grace; his would proceeds from by-ends, etc. use. 2 Thus you see, the difference, and therefore examine yourselves about your Wills, Math. 19.17. as Christ did the young man that pretended he would to Heaven: if thy will be right, thou canst not be wrong. And, if in case you find that there is any unwillingness in you, or that the will is not right, get that rectified. See that you get but a , to good duties; bring a willing mind, and there will be no want. Remember, First, God's people are a willing people, This is the Convert's Title, Psal. 110.3. by that property they are described. Psal. 110.3. Psal. 40.8. Judg. 5.2, 9 1 Chron. 29.6, 9, 14. 2 Chron. 17.16. Nohem 11.2. Rom. 12.1. And such we find them to be, Psal. 40.8. Judg. 5.2, 9 1 Chron. 29.6, 9, 14. 2 Chron. 17.16. Nehem. 11.2. Without this willingness, we can have no Comfort, that we are God's: all his Soldiers are Voluntaries, and not pressed to Duties. Secondly, No service will be accepted, but what comes from a willing mind, Rom. 12.1. Our service must be reasonable; Unwilling service the unreasonable Creatures give, yea the Devils. Willingness, is the fat of the Sacrifice; without that, it is but lean and dry. To preach the Gospel, is a worthy work, but if it be of necessity, and not willingly it is scarce thankworthy: to do it willingly, hath approbation and reward with God, 1 Cor. 9.17. God hath more honour by the obedience of the will, 1 Cor. 9.17. then of the outward man. Humane restraints may rule the one, but nothing but grace can rule the other: Hereby we acknowledge God, to be the searcher of the heart; the discerner of our thoughts; and Judge of our Consciences: thence is that strange speech of the Apostle, 2 Cor. 8.10. 2 Cor. 8.10. You have begun, not only to do but to be willing, as if it were more, to will then to do; and so it is, more than to do any thing of necessity, with an ill will or by-respects whatsoever: therefore what you do, see you do it willingly, Colos. 3.23. and hearty, Colos. 3.23. It addeth much to the grace of Performance; as fruit that falls willingly is well coloured, and better tasted, then that which is cudgelld down. Christ will enjoy his Spouse's Love by a willing Contract; not by a Ravishment. Thirdly, A good will supplieth many defects in our Performances, 2 Cor. 8.12. Hence it is that we find sometimes the will to be accepted without the work, Quicquid fieri vult voluntas, hoc factum reputat Deus. 2 Cor. 8.12. Numb. 14.4. Neh. 9.16, 17. Heb. 11.17. but never the work where the will is wanting. As in evil, the will is accepted for the deed, Numb. 14.4. compared with Neh. 9.16, 17: So in good, Heb. 11.17. Fourthly, A willing mind makes quick riddance of the work we go about; it is winged, and overflyes rubs and lets in our way: it is so far from being hindered thereby, as that it is quickened, as the Bowl going down a Hill is by the rubs it meets withal, as before hath been showed in Caleb and Joshua. Let these things prevail with you to bring the will with you in all performances, especially in holy Duties. Quest. But what must be done that we may be willing? Resp. First, see that your wills be renewed, and changed: The Natural will is not subject to God, nor can be so long, as it is natural, Rom. 8.7. Rom. 8.7. Secondly, desire God to establish thee with a free spirit, Psal. 51.12. John 8.36. Psal. 51.12. If the Son set us free, than we shall be free indeed: till this be done, our wills are not our own, but cheined to unrighteousness; every day, seek more freedom to 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. Use. 3 If thou be'st one of those that have a will to do good, bless God for it. David did so, he rejoiced 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 unwillingness, and backwardness 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 God's Children, may at some time find a backwardness to some Particular Duty; nor do they will this, or that Particular good, always 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 stir up ourselves to seek the Lord; & not to be weary in well doing, etc. And this unwillingness, 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 general, they have a will to good things; and under their greatest lumpishness, and unfitness of spirit to good, they have a stronger Bias towards God, than any wicked man hath when he is at his best; Nor dare they altogether omit those duties, which they find no disposedness of heart to perform: 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 unwillingness of Spirit; striving against it, and using all means to overcome it: so that the faithful still have this ground of Comfort, that God hath their wills always devoted, and resigned to him; and though there be a backwardness to any duty, they approve not of it, the general bend 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 hindrance 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 Satan 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 means. But these hindrances 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, etc. And so much of this Point. A second follows. 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 yielding to an honest motion: whilst this Friend was in bed, and sleeping with his Children, at least drowsy (as may be thought) he denies his Friend, but now being risen, he grants what he desires, if not more: Though Friendship a-bed denies: yet being up, it condescends. We read, 1. Sam. 20.14, 15. 1 Sam. 20.14, 15. that David made a Covenant to do good to Jonathan, and his Household; because of the kindness that Jonathan shown to him, in the day of his distress; And we find, 2 Sam. 9.1. 2 Sam. 9 that he inquires whether any of jonathans' race were to be found. Search being made, Mephibosheth is heard of (jonathans' Son,) and with him he performs 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 saul's servants, but given to Mephibosheth, 2 Sam. 9.7. accuseth his new Master Mephibosheth to David, of no less than high treason, as if in David's 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 David's 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 business; so far was he from any treacherous intent, that he had neither washed his feet, clothes, nor trimmed his beard, from the King's departure till that time: he clears himself, discovers the falsehood of Ziba, who intercepted his purpose, in refusing to saddle his Ass, which should have supplied the lamnesse of his legs: And then having thus wronged his Master at home, he traduced him abroad, as if he were the Traitor, 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 been. Indeed had Friendship been throughly awaked he would rather have divided Ziba's head from his shoulders, than Mephibosheth's Land, and justly have punished him for his slander; 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, (than 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. etc. And thus by the seasonable importunity of Bathsheba, and Nathan thus seconding each other; he comes to be awaked, and renews his ancient Oath, with a passionate Solemnity, As the Lord liveth, etc. ver. 29, 30. Verse. 14 In the New Testament, we may find other instances; as in that Dialogue that passed betwixt Christ and John, Math. 3.13. when Christ came to be baptised of him, Math. 3.13. John was the Forerunner of Christ, a Friend of the Bridegroom's, &c. yet refused to admit him, vers. 14. he flatly forbade him (albeit not out of disobedience, but reverence, yet faulty and erroneous) and therein friendship was asleep; for he might well know, that Christ would not have made so tedious a journey to him, or attempted any thing, or required aught from him, that was either unlawful, or inconvenient. Christ awakens him, vers. 15. Verse. 15 Suffer now, for so it behoveth us to fulfil all Righteousness. Christ assents to that John said; but yet shows cause why he should suffer it to be, for present: as if he should say, It is not for thee to stand upon the excellency of my Person, above thine, now at this time, when my Baptism is at hand; thou art to yield to that I require of thee, as that which my Father hath willed me to undergo, and thou to do; for it is fit for us to accomplish all the parts of God's Will: and then saith the Text, He suffered him: here Friendship awaked is yielding. Verse. 7 One instance more I shall give you, Joh. 13.6. and that is John 13.6. Our Saviour intending to leave an Example of Humility with his Disciples, pours out Water into a Basin, girds himself with a Towel, and beginneth to wash the feet of his Disciples. He cometh first to Peter; out of modesty and reverence giveth him the Repulse, and (as the Baptist refused to wash Christ; so) Peter refuseth to be washed of Christ, Lord dost thou wash my feet? q. d. It shall not be. Christ, with great mildness, makes him an answer, vers. 7. Thou dost not, as yet, understand the reason of this act of mine; in due time thou shalt know the ground and reason thereof: but yet Peter is not awakened, he grows more peremptory, ver. 8. Verse. 8 Thou shalt never wash my feet, therefore offer it not, nor use more words about it. Upon this second denial, our Saviour rounds him in the ear, and tells him plainly, That if he washed him not (namely with his blond, and by the sanctifying power of his Spirit, which he represented by this washing) he could have no part in him, nor benefit by him. This awaketh Peter indeed, and now he yields to more than was required; Lord, not my feet only, etc. Now for Application. Use. When thou comest to thy Friend with any honest motion, Judg. 16.15. and it be denied; conclude not against the friendship of thy friend, as Dalilah did against Samson, How canst thou say that thou lovest me, etc. but think rather, thy friend is not well awaked, he doth not rightly understand thy case: Do herein, as Arist●ppus did, who being asked by one, What became now of the great friendship, which had formerly been betwixt him and Estines? answered, It is asleep; but I will go and waken it. Be assured of this, that friendship may sometimes be very drowsy, and stands in need of quickening; and being raised out of a drowsy fit, it will, upon better consideration, give way to thy honest motion. I shall relare a memorable story to this purpose, of what happened betwixt John the Patriarch of Alexandria, and Nicetas, a friend of his, and Senator of that City. There was a difference betwixt them in the behalf of the Poor, (for whom the Patriarch pleaded very strongly): many hours were spent to no purpose, for Nicetas would not yield, although strongly importutuned by that good Patriarch: the day now growing towards an end, they parted displeased, each with other. But the Patriarch remembering the Apostles Rule, Ephes. 5.26. that the Sun should not be suffered to go down upon our wrath, sent again to the Senator Nicetas, giving the messenger charge to say this only, Sol est in occasu, Domine; Sir, the Sun is upon setting. Upon the very delivery of which message, there was such a sudden alteration wrought in Nicetas, as that he hastens to the Patriarch, (his eyes running over with tears) condescends to his request, blames himself for his former backwardness, and promiseth, for ever after to hearken to him, and be ordered by him. Good men, (true friends) may be in an error, but they will be willing to see it, and, upon the sight thereof, to amend it, and then they will say, as David to Abigail, when he was met by her, 1 Sam. 25.32. and dissuaded from his purpose, (and so awakened) Blessed be the Lord that sent thee, and blessed be thy Counsel, and blessed be thou that hast kept me from blood, 1 Sam. 25.32. So, Blessed be thou, for a wakening me out of my slumber; for otherwise I had dealt unchristianly, unfriendly, etc. As the Woman sometimes appealed from Philip to Philip; from Philip sleeping, to Philip waking: so do thou, in case that honest motions are denied, appeal from thy friend to thy friend, thy sleeping friend, to thy waking friend, and it may do. Yet one thing more observe; it is said he giveth him as many as he needed (not what he craved.) Doct. In works of Charity and Mercy, regard is to be had to our brethren's necessities: what they need, we are to give, rather than what they crave. It is true, respect is to be had to our own abilities in giving, Luke 11.41. Give of such things as you have, Luke 11.42. that is, (according to the Marginal Translation) as you are able. And such was the practice of the Primitive Disciples, Act. 11.29. Act. 11.29. And so a man may give according to his place, and rank, and the dignity of his proper state: And the Apostle, appointing a Collection for the Saints, enjoineth every one to lay up in store, as God hath prospered him, 1 Cor. 16.1. 1 Cor. 16.1. But this is not all, for respect must be also had to the parties abilities, to whom we give. So Act. 2.45. They gave to every one as he had need. Act. 2.45. First, there must be a necessity or want, Deut. 15.11. Isa. 58.7. Luke 14.12, 13, 14. Rom. 12.13. 2 Cor. 8.14. & 9.12. Communis et ordinaria. Deut. 15.11. Gravis. Deut. 28.48. Extrema. Job 31.9. in a work of Charity. Such only as need, are the proper Objects of our Bounty and Liberality, Deut. 15.11. Isa. 58.7. Luke 14.12. 13, 14. Rom. 12.13. 2 Cor. 8.14. & 9.12. Now there is a threefold want: first, ordinary and common, such was the want of those Poor that God speaks of, which always should be in Israel. Secondly, Great: as Deut. 28.48. when there is a want of all things▪ meat, drink, clothing: when a man draws breath, yet he hath much ado to subsist. Thirdly extreme: When a man hath not to preserve life, but is in peril of death, if relief comes not: Of such Job speaks, 31.9. One want or other a man must be in, that we give unto. Secondly, as there must be a necessity and want; so there must be some correspondence between the gift and the want. The gift must be proportioned to the want of our Brother, both in respect of quality, and quantity: For kind and quality; if he be hungry, give him bread: if thirsty, drink: if naked, cloth: So Math. 25. What they stand in most need of, Math. 25.35. in that afford your help. It would be a senseless oversight to give a strong-limbed soldier a Crutch or a maimed one a Corslet. Secondly, in such a measure must we give, as our brethren's present necessities do require; He that giveth more than sufficient, non dat, sed ditat, doth rather out of Bounty, enrich with benefits, than out of Charity supply with an Alms. And he that giveth less than necessity requireth, non pauperem sustentat sed paupertatem, (saith one); he cureth not the Disease of poverty, but only giveth some present ease unto it; and if fresh Remedies be not supplied, the pains are but prolonged: You suffer him to roast at a lingering fire, rather than take him from off the spit: yet it is better, that the poor should take a sleight surfeit, through too much fullness, then to be pinched or famished for want of necessaries. Use 1 Such then, as regard not their brethren's necessities in giving, are to be reproved: Some there are who content themselves in giving the Alms of the Tongue only, to him that is hungry, or thirsty, cold and naked, etc. as if men could eat Precepts, and drink Advice. Wisdom is good with an Inheritance, saith Solomon: so is good Counsel, with other outward supplies. Should a hungry man beg bread of thee, and thou fallest to instruct him, but deniest him food to his body, he may say to thee, as Hushai said to Absalon of Achitophel's counsel; The counsel; is good, 2 Sam. 17.7. but not at this time. Others (it may be) will give, but it shall be that which they can best spare (but not what their brother wants) or whereof they are able to make any use. Eyesalve laid to the foot profiteth not; and the Poultess for the feet, laid to the eye, doth more hurt then good: so, Bounty misplaced. And others (perhaps) will give, but to all alike, having but one Omer or measure for their Charity, be the Person, Time, or Occasion, what it will be: As so much to a Brief, and no more: so much at every Goodtime (as at Christmas, Easter) but at no time else. And some give only Mint and Cummin, things so small, and in so small proportions, (be the necessity never so extreme) as that it seems only to keep him alive (who receives) in continued misery. And so the benefit hath almost the nature of an injury. This is not wisely to consider of the poor and needy, as we are required, Psal. 112.5. Psal. 112.5. Giving must be done with choice, and not by chance; wisely, and warily, not heedlessly, and carelessly. Use 2 See then, that though your Bosoms be open, they be not loof; and though your Bounty walk, yet let it not wander: It is Christ's Rule, that in giving, out left hand may not know, what our right hand doth: Math. 6.3: Yet our right eye must know what our right hand doth, for the better ordering and directing of it. There is a bountiful eye that Solomon speaks of, Prov. 22.9. Prov. 22.9. This is such an Eye that looketh every way, and searcheth out where want lies hid. Rev. 1.12. And, as St. John, Rev. 1.12. is said to turn and see a voice. So this Eye sees a voice in a sad Aspect, a pale look, a hollow cheek, a bloudless lip, a sunk eye, a trembling hand, etc. and it no sooner sees this voice, than it is forward to supply it: it opens the hand, before the other opens the mouth. So Archesilaus' not sooner discovered the cloaked wants of his decayed Associate, but presently he conveyed a sum of money, in very close and secret manner, under his pillow, that he might seem rather to find, then to receive, that which he stood in need of, and was ashamed to ask: which caused him to say upon the discovery, This is Archesilaus' Theft. Oh that we had more such Thiefs. In many cases, and with many persons, it is more grievous to ask, then to want: much rather had they endure their poverty with silence, then, by publishing their wants, receive relief: Harken thou after another voice, Psal. 21.2, 3. Isa. 21.14. than the Tongue; and hear with another Organ, than the Ear: Harken with the Eye, and thou shalt see Need speak, when the Needy man saith nothing; his Case cries, when he is silent: and as God preventeth us with his mercy, so should we the needy and distressed with ours. If this Eye of Bounty stay till it be asked, it doth not give as it is asked but as it sees the necessity to require. If the want be ordinary and common, it supplies that with her abundance, and superfluities, Prov. 5.15, 16. Luke 8.11. with the overflowing of her cistern. If great, it supplies it with her conventencies, Luke 8.11. Having two coats, it spares one; and if the Necessity be extreme, it shall be supplied with her necessities: it will sell the Coat from off the back, rather than suffer such a one to perish, Luke 12.32. Luke 12.33. And thus in giving, we should show ourselves to be as wise Physicians, and not as deceitful Empirics: the Physician inquires after the nature of the Disease, constitution of the Person, temperature of the Climate, Season of the Year; and answerably prescribes his Remedy. The Empiric gives his Remedy without any respect of these. And such are Physicians of no value, Job 13.4. Mystically from this friends arising out of his bed to help his friend, our Saviour would give us to understand hereby, That Doct. God is never so in Bed, but being awakened by faithful Prayer, he will rise and relieve his friends: that is the Point we are now to speak unto. God is pleased sometimes to put himself into a posture towards his friends, as if he were a man a bed, and asleep in his bed, (as you have heard before): he seems to be to them as a man asleep is to his friend, unmindful, and forgetful of them, when he retires himself, and doth not appear in the behalf of his servants: it carrieth with it some sh●w of indisposition, and otiation in God, as if he were gone to rest, and minded us not; but when he appears for our help, when he addresseth and prepareth himself to secure us, than he is said to arise out of his bed, and open his eyes, and to awake out of his sleep. So we read, Psal. 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord, I will set him in safety from him that puffeth at him. The people of God sigh, and cry in their Afflictions, at which their Enemies make but a puff, and laugh them to scorn. Now will I arise saith God, etc. So Psal. 102.13. Thou shalt arise (i. e. thou wilt arise: it is spoken prophetically) and have mercy on Zion, etc. for he will regard the Prayer of the destitute, and not despise their prayer, vers. 17. And Isa. 33.10. Now will I arise, saith the Lord, now will I be exalted, now will I lift up myself; that is now, that the Enemies of God's People grow so tyrannical and insolent, and that my people call on me for help (as they did, ver. 2.) The truth of this I might show you in sundry Examples, (but I shall not overburthen you with many): Cast but your eyes upon the afflictions of God's Church, under Pharaohs Tyranny, An Iron Yoke was laid upon their necks (to use Moses' expression) Deut. 28.48. upon a suspicion of revolting, heavy burdens are imposed on them, they tread in Mire and Clay, Exod. 1.11. and are enforced to serve with rigour; so that their lives were made bitter with hard labour, ver. 12.13. they proceed from burdens to bondage, from bondage to blood; from vexation of their bodies, to destruction of the fruit of their bodies: Midwives are suborned to destroy all their Male-childrens; they whose Office it was to help the Birth, must now murder it, ver. 15. If they refuse, the multitude shall do it, ver. 22. Cruelty, that before but smoked, now breaks forth into a flame: and to add to their misery, an insupportable task is laid upon them; they could neither make straw nor find it, yet they must have it; and for not doing what was imposed, they are made daily to feel the lash of the Whip Exod. 5.12, 14. All this while God seems to be as one asleep, holds his peace, lets their Persecutors alone. The persecuted sigh groan, cry, and call on God, (which God heard, as before, Exod. 2.24. & 3.7, 8, 9) And now he ariseth, comes to deliver them; and being arose, Now thou shalt see (saith he) what I will do to Pharaoh, Exod. 6.1. and with a strong hand he delivers them out of the hand of their Oppressors, and brings out his people with joy, and his chosen with gladness, Psal. 105.48. Look again upon the state of God's Church, in the days of Ahashuerosh. Ester 3.5, 6. Haman had obtained a decree for the slaughter of the Jews; the Decree was sealed, published; the day set and appointed for the execution of it: all this while God seems to be asleep, he looks on, seems to take no notice of it; the Jews are greatly perplexed, they fast, mourn, weep, lie in sackcloth and ashes, they cry out with a loud and bitter cry: then God awaketh, and ariseth for their help; Chap. 5.1, 2, 3. and being risen, awaketh the King, Chap. 6.1. causeth him to send for the Chronicles of his time, turns him over to the Record of Mordecai's fidelity, in discovering a Treason intended against his person, by two of his Eunuches: upon which Mordecai is honoured, Chap. 9.22. the Decree comes to be disannulled, Haman the Conspirator, and his Sons are hanged, and to the Jews, deliverance is granted; for which, days of joy and rejoicing are by the Jews celebrated. Many other proofs may be brought for confirmation, but I shall only produce one more unto you, Math. 23.28. In that History of Christ's Sea-Voyage with his Disciples; a great Tempest arose (stirred up, as some are of opinion, by the Devil who questionless would have drowned Christ if he could) so that the ship was covered with Waves, Christ he was fallen asleep, in the hinder part of the ship (saith St. Mark) that is the stern, Nark 4.3. being wearied (probably) with exercise of his Ministry, amongst the multitude on the shore. His Disciples being terrified, and much afraid, thinking their case desperate, come to him, and awake him with an Outcry, Master, save us, we perish. Christ thus awaked, reprehends them for their immoderate fear, and the weakness of their Faith; Why are ye fearful, O ye of little Faith? and than rebukes the Wind and Sea, charging them even with threatening and menaces to be still; upon which followed a great calm, to the admiration of all beholders. Besides the truth of the story, there is a mystery in that passage of Scripture (by the consent of all Divines, Ancient and Modern) it sets forth unto us, the state of the Church of God, militant on Earth, resembled unto a Ship, wherein Christ and all the Faithful do pass from Earth to Heaven. The Sea is the World, a very unconstant Element, resembled by St. John to a Sea of Glass, Rev. 4.6. The great storm and tempest that ariseth, is a lively Representation of the great troubles and persecutions, Rev. 1.16. which are raised by the Devil and his Instruments against the Church, intending the ruin of it: Christ, his being asleep in this storm, sets forth the seeming neglect that he hath of the peace & quiet of the Church, for the greater manifestation of his power, and our patience. The crying out of the Disciples, sets forth the Prayers of the Faithful, who night & day cry unto him, for the defence of the Church. Christ's arising & rebuking of the winds, intimates his reproving, and plaguing of the enemies of the Church. The great Calm that follows, signifies the peace that the Church and People of God shall enjoy in the end, in despite of Satan, and all his adherents. And thus much for the Confirmation of the Point propounded: The Use follows. Use. If this be thus, let not the wicked triumph: for when God doth arise his enemies shall be scattered, Psal. 68.1. and they that hate him shall fly before him; and arise he will, and not always keep his bed, nor close his eyes. Oh! what navock do the enemies of God's people make, whilst God seems to sleep? Psal. 83.2, 4, 12, & 94, 4, 5, 6. David tells us, Psal. 83.2, 4, 12. Psal. 94.4, 5, 6. and they are encouraged to all this mischief, upon a conceit that God is asleep, and sees not, verse 7. But understand ye brutish amongst the people, Verse 7.8, 9 and ye fools when will you be wise? he that planteth the ear shall not he hear, and he that form the eye, shall not he see, Verse 8.9. His eyes behold; yea his eyelids, try the Children of men, saith the Prophet in another place, Psal, 11.4. God hath both an eye and an eyelid, God seethe with an open eye (saith a reverend Bishop,) when he discovers a thing at present, Psal. 11.4. and causeth us also to see it. And he considereth with his Eye lid when he winketh at the ways of men, B. B. King. Serm. at Whitehall. Nou. 5. 16●8. and maketh as if he slept, and taketh leisure, and respite before he brings things to light. God in the sufferings of his Church and people, may be silent for a time, as one that seethe not, and heareth not, but his eyes are at no time so shut; but that he sees through his Eyelids, and well considereth the do of the Sons of men on earth. The Master sometimes makes as if he slept, to see what the servant will do, when some advantage lies before him; were God always up, and did he discover himself in present execution of his Judgements on sinners; the thousand part of that Villainy that is daily committed, would not be acted, Eccles. 8.11. And yet, God sees and observes, Eccles. 8.11. through his Eyelids, all the plots and projects, all the wrongs and injuries, that are offered to his people; and although it do not presently appear to us, that he did see, yet the awakening cries, that his Children make in his ears, shall raise him; and then he will make it known, that he was not so asleep, but that he observed all that was plotted and contrived; done and acted against them. Hear, how Christ concludes in that Parable of the poor widow, suing to an unjust Judge, Luke 18. 6, 7, 8. Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them, Luke 18.6, 7, 8. (and makes as if he saw not) I tell you, he will avenge them speedily; their prayers will awaken him, and when is he arose he will right them, and relieve them, against all their enemies that wrong and injure them. When Noah was awake, and knew what Cham had done, he cursed him for his pains; and will God think you, bless you for your deeds? Let this restrain you from your wicked ways, you that swear, blaspheme, reproach, slander; God's eye sees you, at least his Eye lids try you: you play with God, as Children that play at Blind man Buff do with their fellows; and yet if these children perceive, that he that they think blinded, sees, they break off their play, he sees, he sees, (say they,) I'll play no more; Oh! that you were as wise, and would do this in time. use. 2 Now, for the Godly; a word or two to you: Is God never so fast, but, being once awaked, he is so ready to supply our wants and needs? why then be not out of heart, and hope under your greatest pressures. Great are the miseries that the poor Church of Christ hath groaned under for divers years; he is graceless, senseless, that is not sensible thereof: the storms that we have met withal have been more than ordinary, great tempests we have been in, and yet are not over; the Ship is yet full of water, which causeth the hearts of experienced Fishermen, (such as Peter was,) who having been used to see storms, to cry out, they perish: All this while our Pilot is in the stern, sleeping upon a pillow; which causeth us to think hardly of him, and to charge him with unkindness, as if he cared not for us whether we sink, or swimm: Now what shall we do in this Case? Let us with the Disciples run to God, by Prayer, and awake him; they did it very turbulently, & irreverently, (as it seems, for their fear was great) yet Christ blamed them not for that, but for their too much fear, and too little faith. Come then to the Throne of Grace, desire God to awake and arise, he is willing to be awaked by us, and therefore seems to sleep, that we may awake him: God admits his servants to this boldness with him. Princes like it not. Should a subject come to the Supreme, and say, Would your Highness, or your Majesty, would awake once, and arise to do such, or such a business for me, or read my Petition: would not the Prince conceive just indignation against such a Petition: yet God is well pleased that we should thus come unto him, and say, Awake Lord, come and help us: If we thus come, He will awak; nothing sooner awakes a seeming sleepy God, than Prayer, (as you have heard): were our God a dead God, an Idol God, prayer could not do it, (as we see in the Priests of Baal,) but of our God, we may say as Christ of Lazarus, he is not dead, but sleepeth only and that seemingly. There is a story goes of a poor man, that served God faithfully, and yet was cruelly oppressed by a neighbouring Knight, who took his goods from him, and all that little that he had: insomuch that he concluded that God was dead; and forasmuch as he had formerly found God to be gracious to him, (albeit now as he thought he was forsaken by him) he would make a solemn Funeral for him, which when he went about, an old man meets him with a Letter, and desires him to deliver it into the hands of the oppressing Knight: he did so, and upon the reading of that Letter, the Kt. was so convinced of the wrong done to that poor man that delivered him the Letter, that immediately he confessed his faults, and restored again to him what he had injuriously taken from him; which caused the poor injured wretch to forbear any funeral solemnity, and to say, Now I see that God may seem to sleep; but he can never die. Comfort thyself then, under thy heaviest afflictions, never forsake thy Confidence in thy greatest straits; when our faith gins to flag, and hang the wing; when our strength is gone, and we have given up all for lost, waken God by thy Prayer, and then God will say, Now I will arise, Now I will be exalted, now will I lift up myself, Esay 33.10. Esay 33.10. Man's extremest necessity, is God's chiefest opportunity to do us good. The Church of God in all ages, hath found it true: we have heretofore found it true; and shall find it true, and every Friend of God, every believing soul, may from his own experience confess it to be true, Let me close up this Use with that of David, Psal. 102.20. Psal. 102.20. He looked down from the height of his Sanctuary, from Heaven did the Lord behold the Earth. To what purpose? To hear the groaning of the Prisoner, to lose them that are appointed to Death. Thus might England say, and so I hope God will give us cause one day to say, if we do but awaken his old Love and Friendship to us by our Prayers. And thus much Gods arising, and giving: Now it is further said of this Friend, that he giveth as many as he needeth, not so many as he craved, (as was from the Letter shown) whence we may take notice both of the wisdom, and bounty of God towards his Friends: Wisdom in giving what is needful, Bounty in giving so liberally, as many (saith the Text) as he needeth; of both somewhat. Doct. God in giving hath an eye upon the necessities of his servants. He looks not so much upon what they ask, as upon what they want, and accordingly he makes supply. See this first in Kind, secondly in Quality. Sometimes he giveth the same thing that is craved, and granteth the Requests of his servants in the same kind, both for the Substance and Circumstance: So he gave to Hannah a Son which she begged of him, 1 Sam. 1.27. To Solomon Wisdom, 1 Sam. 1.27. 1 King. 3.9.12. Psal. 21.4. Exod. 13.21. 1 King. 3.9, 12. to David Life, Psal. 21.4. And many times he applieth remedies, answerable to the distinct distresses that his Children are in: So Exod. 13.21. that which was a Cloud in the day to shelter his people from the heat of the Sun, was a pillar of fire to give them light in the night, that they might go both by day, and by night: When they had no bread, he gave them bread, and reigned them Manna from Heaven, Exod. 16.4. Exod. 17.6. Psal. 116.8. Exod. 16.4. When they had no drink he opened a rock, and gave them water to drink, Exod. 17.6. So Psal. 116.8. He delivered his soul from death, eyes from tears, feet from falling. Sometimes he denies to give unto his Friends that Particular which they desire; and supplies their wants some other way, as may make more for his glory, and their good, not giving what they would, but what they should have. Non tribuit quod volumus ut tribuat quod malinus'. Aug. Gen. 17.18, 19 Deut. 3.26, & 32, 49. 1 Sam. 12.22. As when the sick Patient cries out for drink, the Physician pities him, and gives him something more proper, but satisfies not his desire in that very kind: so dealeth God many times with his. Thus dealt he with Abraham, Gen. 17.18, 19 So with Moses, Deut. 3.26. and 32, 49. So with David, 1 Sam. 12.22.— 22.— And with Paul, 2 Cor. 12.8. Heb. 5.7. Esay 60.17. 2 Cor. 12.8. And with Christ himself, Heb. 5.7. For Brass I will bring Gold and for Iron Silver, saith God, Esay 60.17. So God for brass, iror, wood, stones, which we crave, doth often give us that which is better, and more useful for us, as Faith, Patience; Supportation, etc. See Gods dealing with us likewise in respect of Quantity and measure. When he giveth in kind what we desire, and ask of him, yet he giveth not always such a degree as we would have, but as he sees to be fitting for us. Gen. 17.18, 20. Sometime more (as we shall show you in the next point) and sometimes less. So Gen. 17.18, 20. yet he went not so far in that kind, as Abraham desired. David desired to build a House for God, 2 Sam. 7, 2. Verse 23. the Temple: God denies that, but yields so far as that he should prepare materials, and draw the pattern, 1 Cor. 12.13. etc. Covet earnestly the best gifts, (saith the Apostle) 1 Cor. 12. ult. There is a holy covetousness then, in the best of God's Children, and this carries them to a desire after more, and more still: Oh! that I had as much knowledge, faith, hope, patience, as such, or such a one, etc. But God doth not ever satisfy our desires in this kind, but giveth (in things of this nature) what he knows most fitting, Revel. 3.8. Revel. 3.8. A little pin is as needful and useful in the building of the Temple, as a greater piece: the like may be said of outward gifts. As Health, Strength, Wealth, Liberty: God observes a measure in all these; and hath respect to the necessities of his Children; and shows mercy according to the measure of our misery. Reas. God answers his, Rom. 8.27. according to the meaning of his own spirit, and not according to the words, wherein those desires are expressed, Rom. 8.27. the meaning of the spirit is the prayer, and not simply the things desired; which are such oftentimes, as that we know not what they are. Luke 9.54. Now the main ends, and true meaning of our hearts (if faithful) in all our Requests to God, are his Glory, and our own and the Churches good; and no further. Now God hears us in the main, in denying us the By: he sees that the way we prescribe, or that thing which we desire of him, or that measure, conduceth not to those ends we aim at, so well as some other, which he in wisdom knoweth fittest, and layeth out for us. Use 1 And hence we may be admonished, not to put up our prayers to Heaven, in an absolute and peremptory way, for all things, As for Temporal blessings, freedom from all crosses, freedom from temptations; nor for less principal graces; nor yet for the highest measure of sanctifying grace, but with Submission and Reservation, as Math. 26.39. Math. 36.29. The promise of being heard in our Prayers, runs with this Condition, if we ask any thing according to his will, 1 john 5.14. 1 John 5.14. And it is one of the evils noted in the old Israelites that they limited the holy one of Israel, Psal. 74.41. they tied him to their own ways, Psal. 78. ●1. and means; and prescribed him how; when; and in what kind, and measure he should supply their wants: This may not be. The Physician knows better than the Patient what is good for him, God is our Physician, we are his Patients. Learn submission. Use 2 And let it be a stay to our hearts, if in case our Prayers be not heard, in that very particular which we desire. God lays out our Prayers for our best advantage, and husbands our Stock in such away, as may bring in the greatest return, and gain. Many Temporal blessings which thou hast desired have been denied thee; this for the present hath grieved thee, that thou hast not what thou wouldst; but upon serious thoughts, and in cold blood, thou mayst find; that hadst thou had thy will, thou hadst been undone. A Factor beyond the Seas, sends not always that which the Merchant writes for, but other Commodities which he knoweth will be most vendible, and advantageous: so dealeth God with us. If then thou hast in thy prayers referred thy will to Gods, rest assured that it shall be the best for thee, which way soever it falls out: if thou be'st denied in thy suit, for this or that particular, thou mayst be assured it is better for thee to want it, then to enjoy it; Quod non dat Deus, non est necessarium. and that it is not necessary that thou shouldst have it; or if thou desire such or such a degree, or measure of Knowledge, Peace, Joy, Health, Strength, and he gives not with both hands, that abundance of these things, be content that he gives with one hand; with that manner and measure that he gives. Next, take notice of the bountiful disposition of God in giving, (from the bounty of this Friend to his Friend): he doth not only supply his want in lending, as he desired three Loaves, but giveth him as many as he needeth. Thence note, Doct. God is many times larger in his gifts then we are in our desires, he gives not only above our deserts, but above our desires, and out-bids our hopes. This Abraham found; he begged a Child, God promised a multiplied seed; and yet more, that the Messiah should come out of that seed, that should Redeem the World, Gen. 22.17, 18. Gen. 22.17, 18. jacob found this: He in his journey to Padan-Aram, desired of God but provision necessary, and protection in his way, with a safe return, Gen. 28.20. Gen. 32.10. Gen. 28.20. God gave him more than this as himself confesseth even two bands, Gen. 32.10. joseph found this; whose Innocency was not only cleared, and he delivered out of prison, but he was made Ruler over all the Land of Egypt, Gen. 41.41. Gen. 41.41. David found this: he asked Life of God, and he gave him long life, Psal. 21.4. even for ever, and ever, Psal. 21.4. Solomon found it: he desired Wisdom of God, and an understanding heart. God granted more, he did not only give him that, 1 King. 3.9, 12, 13. in an excellency, but wealth, and riches, in an abundance, 1 King. 3.9, 12, 13. Hezekiah sound this: he desired God only to remember his former walking before him; and God doth that, and also adds fifteen years to his days, delivers him from Ashur, and gives him rest, Esay 38.3. Esay 38.3. The Prodigal Son found this: he desired only to be received home as a hired servant, and the Father brings forth the best Robe, Luke 15.19. etc. Luke 15.19. The Unmerciful Debtor found this: the desired only forbearance; and he obtained remission of the whole Debt, Math. 18.26. Math. 18.26. The Sick of the Palsy found this: he desired health of the body; Math. 9.2, 6, 7. which he received, and with that, forgiveness of sin, Math. 9.2, 6, 7. The Ruler found this: John 4.47.53. who seeked to Christ for the Life of his son, obtained it, and withal faith in his own, and his houshoulds hearts, john 4.47, 53. The Thief upon the Cross found this, who desired Christ to remember him, when he came into his Kingdom, and was heard in that, and withal assured, that that very day he should pass from the misery of the Cross, to the felicity of Paradise, and there have fellowship with Christ in Eternal Glory, Luke 23.42, 43. Luke 23.42, 43. Reas. God is a liberal disposition: so saith St. James, Cap. 1.5. He gives like a King, as was said of Araunah. Abundantly, saith St. Paul, 1 Tim. 6.17. King's give like Kings. Antigonus could tell that Cynic, that begged a penny of him; Jam. 1.5. 1 Tim. 6.17. Rom. 10.12. that that was less than became a King to give. He is rich to all, saith St. Paul, Rom. 10.12. And, as if that were a term too far beneath him, he terms it exceeding riches of his grace; Bounty, not Liberality: not Bounty neither, but Munificence, that becomes Majesty: as we shall show you in the Applicatory part more fully. Use Are the Requests great, that you put up to God? Yet be not discouraged: Remember you have to deal with a God that is able to do exceedingly, above all that you are able to ask or think, Ephes. 3.20. Men commonly, in policy, ask much, Ephes. 3.20. though they look for less: But such is God's goodness to us, that he gives more, than men in modesty can ask. Man is many times liberal in promising, but sparing in performing. Indeed, God is large in promising but more large in performing. Alexander the Great gave to Perillus 50 Talents towards the Marriage of his Daughter; Perillus told him, that was too much by half: If half be enough (said Alexander) for thee to take, yet it is not enough for me to give. The like speech, at another time, he used to one Bias, a poor Egyptian, to whom he gave a rich and populous City: at which, he standing astonished, supposing that he had but mocked him; Take, said Alexander, what I give; for though thou art Bias that demandest, I am Alexander that bestow it one thou. We read, that God commanded Moses to bring the Twelve Robs before him, for the Twelve Tribes of Israel, and there lay them in the Tabernacle before the Testimony, and the Rod of that Tribe that God should choose, should bud: When Moses came to review the Rods the Rod of Aaron had not only budded (that is, Numb. 17.8, 9 chipped, or broken the Rind) but the Budds were swollen and brought forth; and after buds, blossoms and flowers; and after these ripe Almonds. Thus fareth it with us in our Prayers, (which are like those Rods) we expect no more, it may be, but the Bud of Health, Strength, necessary Maintenance, etc. and we find that our Rods are not only chipped, by our Prayer, but there is many a blossom, yea ripe Almonds which attends them, and accompanies them that we thought not of, nor ever asked. Look but on the Rods every morning and evening, you shall find it true. Do you ask every particular benefit daily that you do enjoy? Alas! not one, of many. What a poor life would you lead? What a maimed body should you have? if you had no more than you begged at God's hands: surely this may be a help to uphold us against grudging and discontent, when at other times we think God deals too sparingly with us and shortens us in our desires. Use 2 And should not we measure the same measure to God, that we have from him: he deals not pinchingly with us, and shall we with him? He gives us more than we ask, and shall we give him less? There are some particular Duties, for which we have not a direct Text, but only general Rules; as how often a man should pray in a day; how much he should give in Alms etc. Now in this case, where there is not an express Rule, a good heart should go with the furthest. So for the Sabbath, we should not grudge God his measure. In all doubtful and undetermined Cases, it is best to do with the most. In resolved cases, I could wish, that we would do but what is required. And thus we have done with the thing asserted, He will rise and give, etc. We come now to the Grounds of this his Liberality and Bounty, which are laid down; first, Negatively, [Not because he is his friend]. Then Affirmatively, [Because of his Importunity]. Text. Though he will not rise and give him, because he is his friend. As if Christ should say, If it should thus happen (as it often doth) that he will not in that respect give, because of friendship: implying, that Doct. All Liberality and Bounty is not Friendly, The vile Person may be called liberal, and the Churl bountiful; as Isay speaks, cap. 32.5. Was not Saul a vile person, Isa. 32.5. 1 Sam. 18. one whom God had rejected? Yet how liberal and bountiful was he to David, in giving him his choice of his two Daughters? He would make him his Son-in-law, without any Dowry given to his Daughter: (which was the Custom of those Times to do, Gen. 34.11. Exod, 22.16, 17.) So great a kindness this was, Gen. 34 11. E●od. 22.16, 17. 1 Sam. 18.17, 18. as that David could not but wonder at it: Meribah, his eldest, is first promised, the only condition was to fight the Lords Battles. David, as it seems, having no great affection to her, she is given to another; and than Michol, his younger Daughter is offered him, who loved David and David her. Saul eems glad of it, and so forward is he of the Match, that he sends Spokesmen to David to solicit him to be his Son-in-law, Vers. 29. Vers. 22. Vers. 25. and no other Dowry is asked, but a hundred fore skins of the Philistims etc. Yet all this Bounty, was but a Child of Envy; a plot of mischief, he did it but to ensnare him, and to destroy him by the hand of the Philistims, in exposing him to their rage not being willing that his own hand should be upon him, in the murder of him, to avoid (as some think) Sedition amongst the people. So alike liberal was he, in his promises (to his Captains and Servants) of Fields, Vineyards, and Offices, 1 Sam. 22.7. but his end was to make them more eager in pursuing the life of David, and, by such Liberality and Bounty, to tie them faster unto him. Thus the vile person will seemingly be liberal. And so the Churl bountiful. You have an example of this in Nabal, 1 Sam. 25.3. Churlish enough he was to David; 1 Sam. 25.3. Vers. 36. as appears by his Answer to his Servants, ver. 11. His Feast was like the Feast of a King, ver. 36. But this Bounty of his was for his own gain and state; for otherwise those shearers of his might have had the same Answer, that David's Messengers had, and should have been sent to seek their bread, water, and flesh, as well as others. I might produce divers instances, for the further confirmation of the point delivered; I shall trouble you but with one more, which shall be in the Gospel. You read of a large and liberal Offer, that the Devil made to Christ, of all the Kingdoms of the Earth: the glory whereof he presented unto him in a trice, Math. 4.8, 9 But can you think that it was done with a friendly mind? Math. 4.8, 9 No such thing; for it was a wicked and Diabolical Liberality: as appears, First, in that he was liberal, of what was not his own: He said, indeed, Luke 4.6, 7. that all was his to dispose of at his pleasure; but therein he was a Lyar. Let Satan show his Patent, with Witnesses attesting the same, when, where, and upon what consideration, God passed over his Power and Right to him. Had the Devil had the World at his dispose, just Job should never have had Wealth, nor chaste Joseph Honour, etc. Nor would he have begged leave to enter into the Herd of Swine. The Earth is the Lords, and the fullness thereof, saith David: In making this liberal Offer, Psal. 24.1. he shown himself a notorious Thief and Impostor: he would have rob all other Kings of their Royalties, to invest another in them. Secondly, they were his own ends that he aimed at therein, and his own glory that he sought; and, in seeking of himself therein, his Bounty was not friendly. Christ must do him homage, Worship me. Thirdly, his Bounty tended to the dishonour of God, and maintenance of sin, and to entice to Idolatry; which God abhors. Christ must fall down, and worship him: it must be performed with all Solemnity and state, after the best manner and fashion. Fourthly, his Bounty and Liberality was not free, but Conditional: If thou wilt do this, said he to Christ; and to make sure work, he would have all paid him before hand, Christ must do the work, before he would part with any thing. Fifthly, his Bounty proceeded out of a desire to satisfy his ancient envy, in the destruction of all mankind, and so he was treacherous to his Offers: Math. 16.26. he would have got more than he gave, (for one Soul is more worth than the World, Math. 16.26.) Then what were the Souls of all men; all which had been lost, had Christ consented to that which the Devil required. And thus you have heard the Point proved. Now let us apply it. Use. Let not all kind of Liberality be magnified, nor all liberal persons be extolled by us, as the only men and Worthies of the World: Thiefs and Robbers are oftentimes very liberal, and prodigal in expenses; they will pay the shot for all the Company, and yet not worthy to be commended for their Liberality and Bounty. How many amongst us are liberal of that which is not their own? So Alexander the Sixth, would give America to Spain; a bountiful gift indeed i● but it was out of the Indians Free hold. The Spaniard and Pope, in Eighty Eight, gave many Lordships and Dignities away, but it was out of England's Exchequer. It was said of Sylla, multa eripiebat, donabat plura. So it may be said of divers; they take from the right Owners, and give prodigally to others, robbing Peter, to pay Paul, (according to the Proverb). So Church-Lands have been taken from Papists, and given to Rapists, to maintain Hounds and Harlots. How many great men of the World have by oppression and extortion made a thousand Beggars, and then at the day of their Death, bequested a thousand pounds, or two, to build an Hospital to maintain ten? We read of Cain, that he first sacrificed, and then slew his Brother; but such, as in their profane bequeasts, give of that they have extorted from others, first slay their Brethren, and then offer a part of their illgotten goods for sacrifice. These are worse than Cain, in that respect. Shall we esteem these liberal, who build Hospitals for Children with their Father's bones? So were the Jews, who bought a burying place for strangers with the blood of Christ. Our Daniel, in his History of England, relates, that when Henry the 3d, had sent a Load of Freeze to the Fryar-Minors, to them; they sent it back again, with this message, That he ought not to give Alms of that which he had rend from the Poor; neither would they accept of that abominable gift: and can we imagine then that God will? Some are liberal; but it is to those only that can re-pay them, or do re-pay them. These play at a game of Tennis, toss the ball to those only, that will toss it to them again. Others are liberal, but it is for base ends, to procure respect and credit from others, (which they are ambitious of) they seek themselves in their Liberality (as in large Expenses on costly Buildings, gorgeous Garments). Thus Titus Vespatianus knowing how his Father was branded for his insatiable Covetousness, steered a contrary course; and by his great Bounty and Liberality was surnamed, Delitiae humani generis. So Absalon made a liberal Feast, and, by his Bounty and Courtesy, stole away the hearts of the People. So these are liberal to such as will couch and bow to them, Paov. 10.16. and to none else. Or else their Liberality tends to sin, Prov. 10.16. as to corrupt Magistrates. So some are liberal in giving Bribes, for perverting of Justice. Others bountiful to Ministers, but like Thiefs, they cast them a bone, to keep them from barking. Others in seducing men to Popery, or erroneous Opinions, or in enticing to lewd and lascivious courses: Prov. 1.14. as Prov. 1.14. Such Bounty and Liberality as this is Diabolical, and far from being friendly. Some men's Liberality is the fruit of Envy. It is storied of Henry the 8. that he gave many flowers to some well-deserving; that in the end of Harvest, he might burn them in their Hives like Bees. Use. And if all Liberality be not friendly, Deut. 16.19. 2 King. 5.16. then take heed of being ensnared by the Bounty of any, 2 King. 5.16. Bounty, in a Master, is a great attractive to his service, and gifts blind the eyes of the wife. Munera magna mihi mittis sed mittis in hamo, as one said; Numb. 6.22. so may we of the Bounty of many. Such was Balaack's Bounty to Balaam; and then he thought that his Ass could never go fast enough to do him service. To refuse gain, is oftentimes no small gain. So, to refuse the Liberality of some, is many times a point of wisdom. Dan. 5.17. 2 King. 5.16. So Dan. 5.17. 2 King. 5.16. Nor is every kindness offered, to be construed as the Prognostic of ingenuous love. Mystically: It is true that Maldonate saith: All that is here spoken of a friends carriage to his friend, cannot properly be applied unto God; for he regards not importunity more than friendship: yet what is said from the Letter, that all Liberality is not friendly, is true also, in a Spiritual sense. Doct. God doth not always give in love. He gave the people of Israel a King, 1 Sam. 8.5, 19 Hos. 13.11. Psal. 78.25. Numb. 11.4, 43. 1 Sam. 8.5.19. God harkened to their preposterous desire, and gave them their longing; but it was in anger, Hos. 13.11. So when they lusted after flesh, and desired that, God yields to them; but that Liberality of his was not friendly, Psal. 78.25. Numb. 11.4, 33. It had been better to have been without such dainty meat, then to have had such sour sauce unto it. Balaam longs, prays, and obtains leave to go and gratify the King of Moab, whose desire was, to have the people of Israel cursed: but that permission was worse than a denial: Nay, Numb. 23. Math. 8.31, 32. the Devil himself had his request granted, when he desired to have leave to enter into the Herd of Swine. Use 1 Be not overjoyed then when God heareth thy Prayer, Non est magnum exaudiri ad voluntatem, non est magnum, saith Austin, more than once. It is no great matter, that God should hear thy Prayers, and let thee have thy will in what thou desirest, and yet not in favour. God, who denieth many things to his in mercy, bestoweth also many things to his Enemies in displeasure: Thou hast thy ambitious, covetous, revengeful wishes: it falls out, as thou desirest; yet think not thyself ever the more befriended for this. God doth not hear the Wicked to gratify them, as he hears his Friends: nor for their Prayers sake, but for other ends to punish them, etc. To all my former Suits, I will add this, that God would deny me, what he knows to be hurtful for me, notwithstanding I am earnest with him for it. Far better it is, to have God's gracious denials, than his angry yield. Thus much briefly of the Negative, He gave not, because he was his Friend. The Affirmative follows. Text. Because of his Importunity. Doct. Importunity (you see) is the prevailing Argument with many: That oftentimes prevails more than Friendship, or a good Cause. See this in Samson, (a good man) how it prevailed with him in a bad Cause, Judg. 14.17, 18, 19 & 16.16, 17. through the importunate Solicitations of his Wife, first; and Harlot, next: he wrought against himself. And how many hath weariness of solicitation won to those Actions, which at first motion they despised. See this further proved in a good cause, in that Parable of a wicked Judge, Luke 18.1. Luke 18.1. He was one that neither feared God, nor reverenced man. A poor Widow comes to him for a piece of Justice, which Conscience would require him to do▪ both in respect of the goodness of her Cause, and poverty of her Person: but when, neither the one, nor other, could prevail, Importunity did it; Because of her Importunity, he did her right. Use. In all honest Suits, it shall be our wisdom to hold on, and not give over; albeit we deal with persons seemingly inexorable: indeed, nothing is held more over-bought (by some generous spirits) then that which costs them many tedious supplications: yet how often doth this Orator, Importunity, procure a dispatch? If you be blamed for Importunity, say as Aristippus did to his friend, who reproved him; for that being a Philosopher, he would so abase himself, as to fall down at the feet of such a Tyrant as Dionysius was, to obtain a Suit: He replied, that it was not his fault, but the fault of Dionysius, that he did so, for that he carried his Ear in his Feet. But in evil things, let us arm ourselves against it: Trust not to your own power; Importunity and Opportunity do much with the Coyest She, (we say): so in other matters. How many, too late bewail the Importunity of others, as a mean of drawing them into sinful courses? Thus did Aaron excuse himself to Moses, Exod. 32.22. for his making the Golden Calf, Exod. 32.22. But that would not serve the turn; for it is said, that Aaron made them naked in so doing. Easy Rhethotique draws us to the worst part, but Importunity drives us. I shall no longer insist on this Doctrine, arising from the Letter; the Point principally intended is this. Doct. Importunate Prayer is prevailing with God. Moses, by his Importunacy, prevailed with God for Israel: Let me alone, said God, Exod. 32.10. God bespeaks (as it were) his own freedom: He offers Moses fair Conditions, and would buy his consent, Exod. 32.10. if he would be quiet: but Moses follows his Suit still, makes request for the People, asketh God a reason of his anger, ver. 11. Verse. 11 He giveth him a reason, why he should not be angry. Thou hast brought them out with a great power, etc. tells him of the Inconveniences that would follow. The Egyptians will say, etc. He puts God in mind of his Covenant; yea, of his Oath to Abraham, Isaac, Jacob, etc. So that God would seem to break Covenant; and forswear himself, if he should destroy the people: and then concludes with great vehemency. Turn from thy fierce wrath, etc. and repent this evil purpose against them: and see what followed, ver. 14. Verse. 14 The Lord repent, etc. You see Moses had a hard pull; but by his Importunity he carried it. Thus Jacob wrestled with God and prevailed: You have that story, Gen. 32.24. Esau comes against him, Gen. 32.24. Gen. 48.16. Gen. 32.26, 28. an Angel appears to him, wrestles with him, (which Angel was the Angel of the Covenant; which is Christ, Gen. 48.16.) Let me go (said the Angel, Gen. 32.26, 28. I will not, said Jacob, he holds with his hands, though his joints were our of joint: 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 Conqueror, vers. 28. Now, Was this strife corporal only? 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 cried, 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 Widow's Cause, in regard of her Importunity; and not otherwise, Luke 18. and withal, 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 show you what this Instancy, and importunacy, 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 voice (albeit, it be many times expressed by loud crying); the Peacock hath a louder voice, than 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 joined together: the more fervency, the more prevalency 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 Brussels, 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 Zions sake, I will not hold my tongue etc. He would renew his Suit, and follow it: and the like he requires of all faithful Watchmen, that they cry day and night, and not keep silence, till they had obtained their desire for Zion, 2 Cor. 12. ver. 6, 7. Thus, Paul prayed thrice: and Latimer plied 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 only wrestle, but continued all night and morning too: He gave not over, till he had what he sought for: this is enjoined, 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 marvel that so many of us pray, and yet prevail not. The prayers of most are but lip-labour, and lip labour is lost-labour. Lukewarm prayers, God respects no more than he doth lukewarm persons; and such he hath threatened to spew 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 criest thou unto me? saith God; that is, with inward groan, Exod. 14.15. albeit there was no audible voice, and God heard that straight. The like did Hannah, 1 Sam. 1.13. and yet she spoke not a loud, 1 Sam. 1.13. she spoke 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 ourselves? 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 smoke of it to ascend: Prayer that is cold, makes but a smother, and troubles the eyes of God; Isa. 1.15. as he shows, Isa. 1.15. but they are not a sweet Perfume in his Nostrils. Use 2 Oh! that we were more importunate, in this Duty, than we are, that our Prayers were more fervent, frequent, constant, for the poor distressed state of Christ's Church, and for ourselves: 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 War with another that comes against him with Twenty Thousand) sends an Ambassador, Luke 14.31, 32. and desires Conditions of Peace, whilst his Adversary is yet a great way off. Our Prayers are our Ambassadors 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 Rhetoric, and Oratory, that they prevail with God; but by their earnestness and fervency: They must go to work, as those Ambassadors 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 withal) 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 mouths, 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 Lintstock, 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 Impudency 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 man's: with him, he is magis importunus qui importunat minus: most troublesome, that is least troub e o●e (saith Gregory). It is true, Isa. 55. that importunate prayer hath something in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 private. et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudor. of the nature of it, which we call Impudency: The Friend, in my Text, was so importunate, as he was impudent again, (for so much, the Notation of the Original Word imp yeth). Impudency, taken in the best sen●e, as Christ here u●eth the wo●d, is such a holy constant importunity, as will take no denial; like that in Beggars: So Paulinus, Paulin. Ep●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 impudency the Woman of Caenaan had. So Gregory Nazianzen, speaking of his Si●●er Gorgon●a, saith, that in the vehemency of her prayer, honest â quadam impudentiâ egit impudentem, she came to a Religious impudency with God, so as to threaten Heaven, and tell God that she would never departed 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 public prayers of the Congregation, we besiege God, and take him prisoner, and bring him to our own Conditions: yet this importunity, impudency, violence, God likes well, (as, in the verse following, we shall further show you.) Had Abraham had a little more of this Impudency, (saith one) when he made suit for Sodom, 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 stayed 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 ask, before God left over granting: he left over praying, before God left over bating: and so Sodom 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, joined 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 satisfy 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 sauciness; 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 boil: this cannot be without fire; yet we make not the like fire to roast an Egg, as to roast 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 pouring out of some Liquors, that which is thinnest, will first come forth, and the thickest last; so is it oftentimes in pouring forth the Soul to God. And thence it is, that the Faithful are usually more earnest and importunate with the Lord, towards the end of their prayers (as it was with Daniel and David): This we often find. Secondly, albeit our earnestness is not to be alike in degree, for small things, as for great; yet our Faith must be the same, let the thing be what it will be, that we pray for, if lawful. Small or Great, Temporal or Eternal, (if according to God's Will) we are to rest assured, that it shall be granted with the like degree of Faith, seeing the truth of God's promise, upon which our Faith rests, is the same in all things, as well small as great, and always infallible. In things that God hath not promised unto us, yet not forbidden to be asked, an act of recumbency is sufficient; but in such things as God hath promised to give, and so far as he hath promised to give, be it small or great, an Act of Affiance is required. Quest. It may yet be demanded, If it be not a fault to hasten God in the performance of his Promises, are we not to wait his leisure? how then are we to importune him, and be earnest with him about them? Resp. Patiently to attend God's time, and yet earnestly to solicit the hastening of them, may well enough consist. That Prophet that said, Woe to him that striveth with his Maker; that is, Isa. 45.9. & 64.1. that presseth God before his time, saith also, Oh that thou wouldst rend the Heavens, and come down! Promises of surest accomplishment are to be furthered by our fervent Prayers. Dan. 9 Thus Daniel, albeit that he found the time drew near of Israel's deliverance, from the Babylonish Captivity, yet he prays earnestly for the acceleration of it. And, indeed, that time is God's time, to which he is brought by our Prayers, as that price was God's price, for sparing of Sodom to which Abraham had brought him by his suit and solicitation, and not the first fifty. To conclude then, let us all follow God with our honest suits fear not of being overbold with him, in importuning of him about that which he hath promised to give us; and the more difficult the thing is that you desire to obtain put thereto the more strength. Drexellius tells us of a Vision that a Religious man had at his Prayers in the Congregation. He saw a several Angel at the Elbow of every one present, ready to write down his Petitions: those who prayed hearty, their Angels wrote down their Suits in Gold: Those that prayed but coldly and carelessly, their Angels wrote too, but it was with Water: Those that prayed customarily, only from the teeth outward, had their Angels by them, who seemed to write, but it was with a dry Pen, no Ink in it: Such as slept had their Angels by them, but they laid their Pens by: Such as had Worldly Thoughts, their Angels wrote in the Dust: And such as had envious and malicious Spirits, their Angels wrote with Gall. If this be so, I fear few Angels have wrote this day in Golden Letter; but the Pens of the others have gone very fast. Have a care how thou prayest, if thou wouldst have them written with the Golden Pen. And so we have done with the propounding part of this Parable, we proceed to what follows. And I say unto you, Text. Verse, 9, 10, 11, 12, 13. Ask, and it shall be given you; Seek, and ye shall find; Knock, and it shall be opened unto you: For every one that asketh, receiveth, etc. We have here the Apodosis, or Applying Part of the Parable: wherein, first, a Mandate, ver. 9 Secondly a strong Motive, to en force it, ver. 10. In the Precept, or Mandate, we have the Duty, or Work imposed, laid down in three several Terms: Ask, Seek, Knock: Secondly, the Warrant, I say unto you. The Motive is from a gracious promise of Audience, verse 9, 10. which we have, first, Asserted; and that is three fold, according to the threefold urging of the Duty, vers. 9 Secondly, Amplified and enlarged from common Experience, verse 10. We begin with the Mandate, or Injunction; And I say unto you, Ask and ye shall have etc. The Warrant offers itself in the first place to be spoken unto; we begin with that, and then to the Duty. [I say unto you.] Where, first, see, by what Authority we do these things. (I say.) Secondly, Who are Authorized to perform them, you my Hearers, and Disciples, [unto you] I say. I say. There are certain suppletory Phrases, which fall often upon the Tongue in our usual Discourse, and are repeated almost in every sentence; but none more frequently used by us then this [said I.] If we relate any ordinary passage betwixt ourselves, and others, every second or third word, (almost) shall be [said I] when many times it conduceth nothing to that we would say, but rather discomposeth the story, and confounds and troubles the Hearer. This, I say, in my Text, is frequently used by our Saviour, but never idly nor impertinently. In the former verse we had it, [I say unto you] and here again we have it, in both places, to very good purpose. There it was used for Confirmation of the Truth delivered; Here, to Authorise and warrant the work required: From hence we conclude: Doct. Prayer is a warrantable work. There is no Duty belonging to a Christian, that hath better and clearer Evidence for it, than Prayer hath. It is warranted by Precept often, both in the Old Testament, 1 King. 8.33. Psal. 27.8 & 50.15. And more abundantly in the New, 1 King. 8.33. Psal. 27.8. Math. 26.41. Ephes. 6.16. Phil. 4.6. Col. 4.2. 1 Thess. 5.17, 18. 1 Tim. 2.8. Jam. 5.13. 1 Pet. 4 7. Math. 26.41. Ephes. 6.16. Phil. 4.6. Colos. 4.2. 1 Thes. 5.17, 18. 1 Tim. 2.8. Jam. 5.13. 1 Pet. 4.7. It is warranted from the frequent practice of God's servants in all Ages. Moses is often found upon his knees, Exod. 14.13. & 32.11. Numb. 21.7. David, thrice a day, Psal. 55.17. Yea seven times a day, Psal. 119.164. his Psalms full of Prayers and Praises. Daniel kept a constant and set course of Prayer, thrice every day upon his knees, Dan. 7.10. The Apostles, abundant in the Duty, Act. 6.4. So the Church, Act. 2.42. It is reported of St. James, that his knees were horn-hoofed, like the knees of Camels, Exod. 14.13. & 32.11. Numb. 21.7. Psal. 55.17. & 119.164. Dan. 7.10. Act. 2.42. & 6.4. 1 Cor. 1.2. 2. Tim. 2.19. with Prayers. And Gregory, in his Dialogues, writes of his Aunt Trasilla, that being dead, she was found to have her Elbows as hard as Horns: which hardness, she had got, by leaning on a Desk, at which she used to pray. And by this Duty, the Saints are known and distinguished from others; they call upon God by Prayer, 1 Cor. 1.2. 2 Tim. 2.19. Nor is there any Duty that hath more Promises made unto it, than Prayer 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 Artisans do concur and meet. The Omnipotency of the Father, the Wisdom of the Son, the goodness of the Holy Ghost; where Goodness willeth, Wisdom disposeth, and Omnipotency performeth. These things considered, who can question the lawfulness of the work enjoined: yet had we no other Warrant then this in my Text, [I say, Ask] it were sufficient. Use 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 licence, 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 than 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 justify our do, (when notwithstanding they will scarce hold out water.) And yet in the discharge of this Duty, how timorous 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 than to hazard his soul (saith chrysostom). 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 forbade them to pray with their Families. No Prince, nor Potentate, Parent nor Master, hath power to forbid what God hath enjoined, (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 itself should not dishearten us; much less should fear of a frown, from some that are great, or superior 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 Satan advantage to assault it: yea, the loosening of such a link, might have endangered the scattering of the Chain. Bold bashfulness, which durst offend God, whilst it did fear man; especially considering, that though my Guest was never so high, yet by the Laws of Hospitality, I was above him, whilst 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 Diet, he will not refuse my Home-Devotion; and sitting at my Table, will be entreated to kneel down by it, Bravely resolved! Use. 2 Wherefore, let us set upon the Duty, with all boldness and cheerfulness: Jos. 1.9. Have I not commanded you said God to Joshua (in another case) as it he should say; Go on courageously, whosoever doth oppose, I Sam. 13.28. I will bear thee out: Wicked Absalon would encourage his servants to a b●ou●ly act, with Fear not, Have not I commanded you, be courageous, and be valiant: and shall his Servants venture upon so horrid an act, upon his command, and we not upon so ho●y a Duty, upon our Lord and Masters Warrant? Jacob thus encouraged himself, being to go for his own Country, by order from God (to pass by ●is Brother Esau's Territories, whose fury he feared) Hast not thou said unto me, Gen. 32.9. Return unto thy Country & I will deal well with thee, Gen. 32.9. And shall we fear and be faint-hearted, in ●eeking to Go● by Prayer, having Christ not only to go before us by his example, (as we shown you in the entrance upon ●he Parable) but likewise commanding us to perform the Duty, who is our Lord and Master, to whom we whom we own absolute 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 answer 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 Patent, or warrant? Is it for any one to come into the Presence of so great a God? or for those only who are Gods special favourites, as was Abraham, Daniel, Job? etc. 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 General 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 Patent, 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 widow, 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 Commandments, binding all persons to the performance of it. And yet there are two necessary Cautions or Limitations given; the first concerns Infants, and Children, Danaeus in orat Dom. c. 4. Psal. 8.2. and such as have not the use of Reason: these cannot perform the Duty as yet, and are excusable: As for that of David, Psal. 8.2. Out of the mouth of Babes and Sucklings, etc. ●hat is to be understood of the might and power of God, seen in them: yet these must be taught as soon as they are able to Learn, to lisp out Hosanna, even in their tender years; Eyf. 1. Colos. p. 15. these seeds of direction are to be sown in their hearts, even in their Infancy, that so they may be in a better forwardness, when they come to years of understanding. Secondly, This is not to be understood of all sorts of Prayers, Public as well as Private, Vocal as well as Mental: for Public Prayer in the Congregation vocally, pronounced, and offered up belongs not to all; but to those that are thereunto called, a●●s the Pastor of the Chureh, Acts 6.4. Jam. 5.14. Acts 6.4: Jam. 5.14. Nor are women permitted to speak in the Church, as the mouth of the rest; neither in preaching or praying; further then in manifesting their Assent, by closing up with Amen. The grounds or Reasons of this Doctrine delivered, are these. First, Prayer is a moral precept, and all the Commandments of the moral Law, bind the consciences of all men, to obedience so long as they are in force; and his moral precepts being perpetual bind the consciences of all to obedience perpetually. Secondly, We are all God's Creatures, and bound to worship him as he is our Creator, Psal. 107. & 147. Psal. 107.147. Beasts, Ravens, in their kind call upon him, and shall we be worse than they, to whom God hath given the Use of Reason, that we may serve him better than they. Thirdly, Nor is there any one amongst us, but stands in need of some blessing or other; and if we want, then must we pray for it (as you find in my Text). Fourthly, None but hold something of God, and must pay this Rent; we hold by Copy what we have, and own to this Lord suit and service. Obj. But if all are bound to pray then the wicked as well as good; Esay 1.15. Psal. 50.16. Prov. 15.8. Resp. Acts 8.22. and if so, why are they forbidden, Esay 1.15. Psal. 50.16. Prov. 15.8. There is no man, so wicked, but stands Charged with this Duty, Acts 8.22. Simon Peter calls to Simon Magus to pray to God. The second Commandment enjoins the material part, and imposeth the Duty on all. Secondly, Yet wicked men living in sin may not pray, for that they sin in the formal part of prayer, in the right manner of doing it, and so take God's name in vain in the performance thereof, (which is forbidden in the third Commandment). These praying amiss without Faith, Repentance, Fear, Fervency, etc. God counts their prayers abominable; and rejects them. Thirdly, Though wicked men sin, if they pray not, and sin if they pray; yet the sin of such is less, who fail in the manner of praying, then theirs who wholly omit it: for in the total omission of this Duty, there is a double a breach; breach both of the second and third Commandments; but in performance of the duty, (though sinfully) the third Commandment is only violated. Fourthly; Although God do not hear, nor will he hear a wicked man that prays, in respect of his sin, John 9.31. Yet such may be encouraged to the Duty, John 9.13. as they are Gods Creatures, (though but Ravens) nor will God withhold from them Common mercies, but reward, with Temporal blessings, the very shadow of goodness, as he did Ahab, 1 Kings 21.29. Use. If this be a duty of general Concernment, 1 King. 21.29. and belongs to all, Let every one make Conscience of it, none hath a dispensation for the omission thereof, from the Throne to the footstool; It is not highness, nor honour, nor poverty, nor sickness; that will dispense with it. Bless the Lord O house of Levi, Bless the Lord O house of Aaron, saith the Psalmist, Psal. 135. So here, let the house of Judah; Psal. 133. Kings and Potentates of the earth bless the Lord, and call upon his name, let them praise him and magnify him for ever. Let the Tribe of Reuben Nobles and Potentates of the Earth make Conscience of honouring that God; who hath honoured them: Let the Tribe of Dan, Judges, and Magistrates, do the like, calling on God for grace, to execute Judgement without partiality. Let not the Tribe of Gad forget it, men of War, and Martialists, that God may teach their hands to War, and fingers to fight. The Tribe of Zabulon, Seafaring men, and Mariners? these have a great need to call upon God, being in the mouth of danger. So the Tribe of joseph, Students and Scholars: The Tribe of Benjamin, Traffiquers, and Merchants. And the Tribe of Ashur, Citizens and Courtiers; The Tribe of Isachar Countrymen and Farmers, every Tribe as well as the Tribe of Levi, whose calling calls on them, especially to be abundant in this uDty, All must pray; every Tribe must call upon the Lord, praise him and magnify him for ever. Revel. 5.8. we read that every one had his harp and vial full of odours, so aught, Revel. 5.8. this Duty to be performed by every man's own self, and for himself. The Just shall live by his own faith, Hab. 2.4. saith the Prophet, so he must look to get his living by his own prayers. I might reprove the horrible profaneness of most families; who are without prayer, and live in an ordinary neglect of this Duty: Let such read those Texts, Psal. 97.6. Zeph. 3.1. Dan. 9.13. Ezek. 22.30. And of such as neglect this duty in private, Psal. 79.6. Zeph. 3.1. Dan. 9.13. Exek. 22.30. (especially great ones who have greatest cause to pray) seldom shall you hear of a silk-stocken worn out at knees with praying. The Lord amend us, for we stand in great need of mending. Thus much of the warrant: now to the work itself. Ask, Seek, Knock. Here are three Acts, but the Duty is the same, all is by Prayer, albeit expressed by a kind of gradation, in three several terms, whereof the latter imports more vehemency than the former. Some distinguish the words thus, Bonavent in Loc. Ask by Prayer, Seek by Living well, and Knock by Perseverance, and holding out unto the end. And others thus, Ask by Prayer, Seek by Reading, Knock by Repenting: or ex parte petiti, in respect of the thing sought thus. Petite veniam: Quaerite Gratiam, Pulsate ad gloriam: Ask forgiveness, Seek for Grace; Knock to enter into Glory. Aug. In short, (for so Austin concludes it) To Ask is the Labour of the mouth, To Knock is the Labour of the hand, And to Seek is the Labour of the Heart; so that the whole man is to be occupied, and all the members of the Body, and powers of the soul are to be employed in this Duty of Prayer; mouth, heart, hand, all must be working when we betake ourselves to the Duty. Obj. You may hence take notice of the many ways we may address ourselves, to Prayer; It hath more ways and Addresses, than any other Ordinance; it may be mental, we may think prayers; it may be vocal we may speak prayers; it may be Actual, we may do prayers: but I pass that Observation, and pitch upon this, that, Doct. Prayer is a difficult work, an hard task, and requires our best Abilities for the right performance thereof; it is a work that takes up the whole man. It is said of Epaphras, Colos. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he laboured fervently in Prayer for the Colossians, even to an Agony, as the word imports, Colos. 4.12. And when St. Paul went about that work, he cries out for help, for God's sake, beseeching the Romans to strive together with him in their prayers for him, Rom. 15.30. He was an Artist at it, even from his first Conversion, Acts. 15.11. and yet he vehemently presseth others, to set in with him, Rom. 15.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and put to their helping hands. It is a Striving, and a striving of that nature, as makes the body, yea and soul of him, that striveth, to shake again. St. James terms it a working prayer, it sets the whole man on work, eyes, ears, hands, etc. Understanding; Memory, Affections, etc. Jam. 5.16. The difficulty of this Duty, may appear the better, Jam. 5.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if we consider it, in its own nature, and then the Lets and hindrances that we shall meet withal in the Performance of it. In itself we shall find it a work full of hardship, so many Essential Circumstances go to make a Prayer, a right Prayer; that the best man may justly suspect his best Prayer. The Object of our Prayers is God alone, who is to be conceived of in Prayer, as he is; purely, simply, spiritually, as of an absolute Being, without form, without matter, without Composition: Good without Quality, Great without Quantity: Present every where, without Place; Containing all things, and contained of nothing. Nor is this enough to have this awful, and confused Apprehension of a Deity without a more special, and inward conceit of three in this one; three persons in this one essence; not divided, but distinguished; One jehovah begetting; begotten, proceeding; Father, Son, Holy Ghost, yet so as that the Son is no other thing, from the father but another Person, or the spirit, from the Son: Dr. Hall. Decad. lib. 4. Epist. 7. Here (saith a Worthy of our times,) the path is very narrow; if we fashion God, after any form of our own, or have any ignoble conception of him, in our Prayers, we set up an Idol of our own making, which God will not brook. On this Object, must our hearts be fixed, and so looked upon through a mean, a Mediator: in whom we must apprehend, a Manhood gloriously united to the Godhead, One Person in two Natures, without change of either Nature; without mixture of both, whose presence and merits, must give both passage, and acceptance to our Prayers. If we conceive nor thus aright, we p●ay not aright; And thus to conceive of the Object in our Prayers is no easy matter. Then for the matter of our Prayer, that must be carefully attended unto; nothing may be asked but what is warranted by precept or by promise, Every thing (saith a grave Divine) will no more bear a prayer, Dr. Harris his Theo. of prayer. Rom. 8.25. than every stream will bear a Ship. Now we know not what to pray for as we ought saith the Apostle, Rom. 8.25. Many times we crave that which is hurtful for us; And sometimes deprecate that which makes for our good, you know not what you ask, said Christ to the Mother of Zebedees' Children, Math. 20.21. Math. 20.21. Error in the matter frustrates prayer; and our understandings being exceeding corrupt, it is no easy matter to know what is good for ourselves: therefore is the spirit: Rom. 8.26. said to help our infirmities in this respect, Rom. 8.26. If that lift not with us, and before us, (as the word signifieth,) and help, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the Nurse doth the Child, we cannot do that Duty. Besides, the Manner and form of praying must be regarded: Error in the Manner frustrates Prayer, as well as the matter, Jam. 4.3. Care must be had of our words, so saith Solomon, Eccles. 5.2. Be not rash with thy mouth when thou speakest to God. We may not pray as the jews did eat the Passover in haste, Jam. 2.3. Eccles. 5.2. Exod. 12.11. nor tumble out words in a confused manner, (so much doth the Original word imply,) they must be distinctly digested, into Order and Method, (as our Saviour teacheth in that Platform of Prayer prescribed;) The want of this the cause, that men go forward, and backward in prayer like Hounds at a loss (saith one) and having unadvisedly begun to speak, they know not how wisely, to make an end. Nor may the Heart be hasty, in uttering any thing to the Almighty. And Impression, must be in the heart of what the mouth makes Expression of. As words may not be to seek when the mind utters itself, lest it be distracted; no more must the mind be to seek, whilst he Tongue is calling upon God. Now the heart is too rash in prayer, when it brings not with it those Grace's Requisite. First, when it prays without Understanding and Knowledge; as the words of prayer must be attended unto, so must the sense, and meaning of the words: I will pray (saith the Apostle) but I will pray with the understanding, 1 Cor. 14.15. Secondly, when it prays without faith: 1 Cor. 14.15. for as the Apostle speaks of the word, Heb. 4.2. It profits not, Heb. 4.2. Jam. 1.6, 7. 1 Tim. 2.8. Psal. 26.6, & 66, 18. Job 11.3. Esay 1.16. Psal. 10.17. 2 Chron. 7.14. Psal. 34.6, 18. Luke 18.14. because not received with faith. No more doth that prayer profit, that is not made in faith, jam. 1.6, 7. Thirdly, when it prays without Repentance, it is too rash. Pure hands washed in innocency must be lifted up, 1 Tim. 2.8. So David, Psal. 26.6. See, job 11.3. Psal. 66.10. Esay 1. Fourthly, it is too hasty when it brings not Humility with it, they are the desires of the humble, that God will hear, Psal. 10.17. 2 Chron. 7.14. Psal, 34.6, 18. Proud boasting Pharisees are beheld alooff off, and sent empty away, Luke 18.14. Fifthly, it is too rash, and hasty, when it comes without Charity, if we would be heard, we must bring a Charitable heart with us, ready to give, Psal. 41.1. and forgive, Math. 6.14, 15, Psal. 41.1. Math. 6.14.15, & 18. ult. 1 Tim. 2.8. & 18. ult. As we must lift up pure hands, so without wrath, 1 Tim. 2.8. Sixthly, It is too hasty if it comes without Patience: we must patiently wait God's leisure, if we would have him to hear us. and graciously Answer us, Psal. 37.7, & 40, 1. Lament. 3, 26, Psal. 37.7, & 40, 1. Lament. 3.26. No subject dares send for his Prince by post. Seaventhly, It is too hasty when it comes into God's presence, without sincerity. Our ends & aims must be right, & straight: If we play the Hypocrites and seek ourselves; or lawful things for by-ends; our prayers are lost, jam. 4.3. Paul resolves when he prays to pray with the spirit, 1 Cor. 14.15. In all these respects, it will be found, Jam. 4.3. 1 Cor. 14.15. that it is a difficult work to pray aright. No other Duty requires so strong abilities, as prayer doth. The whole man, must be taken up in it, Invention, Judgement, Will, Memory, Affections, Tongue, Hand, all: Many pinns in a Lace, make it hard in weaving; and many strings in an Instrument the more difficult in fingering. As prayer is difficult in itself to perform aright, so the many Lets and Impediments that we were sure to meet withal, when we go about it, adds unto the Difficulty thereof. These Lets are of two sorts; Intrinsecall or Extrinsecall from within, or from without ourselves. From within ourselves, There is naturally, a great deal of enmity in us against this Duty, which keeps us from coming into Gods pr▪sence, Rom. 8.7. Psal. 14.4. The duty, is very spiritual, Rom. 8.7. Psal. 14.4. and we are naturally carnal, and it is no easy matter to bring these two together: And in the best and most regenerated person, Math. 26.41. (although the spirit be willing yet) the flesh is weak; It being, but partly mortified, will hand back, and falter, and kick with the heel against this Duty. When are our spirits more dull and heavy, then when we betake ourselves unto prayer? when doth Corruption show itself more, than when we go about it? Psal. 40.12. or, When are our hearts more fugitive? we look our Door, Psal. 40.12. Nihil in mundo est fugacius corde meo. Bern. throw ourselves down in God's presence: bend all the powers and faculties of our souls upon him, in the best manner that we can, and suddenly by reason of this unmortified corruption that is in us (saith one) we may find ourselves scattered into vain thoughts; or sinful thoughts; we are upon our knees, we talk and think not what we say: we rally again our forces, try to do better, and presently do, as we did before; we find that we have forgotten, what we were about; but when we began to forget we cannot tell. Should God or his Angels ask us, when we have done praying; when we thought last of him, in that Prayer we last made to him? we should be posed, Hier. in Dialog. advers. Lucifer. Hierom laments this in himself. My mind, (saith he) is wand'ring or walking in this, orthat Gallery, of else telling, or counting this or that sum of money, or divers others ways misled or seduced. These hindrances we may find within ourselves. Then from without ourselves, we shall meet with Lets too: Satan, he will be most busy with us in tempting, when we are most busy in praying; he seeks by subtlety, to beat us off from the Duty: Thou pray, thou Hypocrite? thy person is abominable; thy prayer loathsome: come not into the presence of so great a God, and full of Purity, and Majesty he will consume thee. If this take not, but that we will needs betake ourselves to prayer, than he will be interrupting of us, by his suggestions, and jog us one the Elbow: he will needs be talking to us, when we are most busy in speaking to God; sometimes of good things, but now unseasonable: sometimes, of evil things: evil thoughts shall be suggested, we know not how, nor whence, and all to hinder Audience. When two go to Law together, Full. Med. lib. 1. p. 80. one with another, the Plaintiff will do what he can to hinder the Defendant, that the Judge may not hear what he is able to say for himself, and in his own cause. In like sort, the Devil, the common Plaintiff, and Accuser of Mankind, when he seethe us upon our knees, pleading for ourselves by Prayer, playfere. and pleading for favour and mercy from God, the Judge of all: then doth he seek to molest and trouble us, and the Pythonisse did St. Paul, Act. 16.16. Act. 16.16. And from the World we shall meet with many Lets likewise: this business calls us away; that Friend comes to speak with us; a knock at the Door; the whining of a Dog; the humming of a Fly; a noise in our Ears; a light in our Eyes; an any thing; a nothing, will make us neglect God, and this his service. In this regard, our Saviour wills us, when we go to Prayer, to shut the Door, Math. 6.6. so as to shut out distractions: and yet no shutting of the Door will do it so, as to keep out all, Math. 6.6. till the everlasting Doors be opened unto us; Rev. 22.14. till we enter in by the Gates into the City of the Living God. And thus you see the Point propounded, proved, and confirmed: Now let us hear it applied. Use 1 We may, from hence, be first informed of the Holiness, and Excellency of Prayer: For the more excellent and holy an Action is, the harder it is to be performed well: now by how much this exceeds other Actions in Holiness, by so much the more difficult is the performance of it. To preach or hear the Word, as we ought, is a hard Task: and yet it is easier to hear, or preach the Word, two hours, then to pray one quarter: It is more easy to speak of God, saith Ambrose, than it is to speak unto God. Use 2 It likewise discovers the error of those, who think it an easy thing to pray aright: Some can begin it, and go roundly through with it, without distraction, be it an hour together, if occasion be: but it is a sign the Cart is empty, when the horses run away with it so easily and lightly. Others think they can do that, and other things besides; they can say their Prayers, and wash their hands, button their doublets, comb their heads; and do what not? They can talk with their Servants, and pray too; tell the Clock, and pray; bid put out the Dog, shut the door, and pray, etc. A Spiritual use may be made of these things, and some Ejaculations, or sudden liftings up of the Heart, may be used in the doing of these Natural Actions; but in Solemn Prayer they have no place, seeing the whole man must attend upon it: men may say their prayers, and sing prayers, and read prayers; but to pray Prayers, is another matter than they take it to be. And there are others, who esteem of Prayers as lightly, and slightly, which is the Reason they are so prodigal of them. Not a Canting Rogue, nor Vagrant, that goes from door to door, but will tell you that they will pray for you; albeit, if you give them nought, they will curse you to your face● 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. Use 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 daunt 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, than power to do it, let me give you some general Directions, which being observed, may facilitate the work, proceeding therein in good order: A Truss well packed 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, etc. 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. Sat 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 Hindrances, from the Devil, the World, and the Flesh, you must expect to meet withal (as before was showed). Now unless thou puttest on an unalterable Resolution, to break through all Lets, thou shalt never keep a constant course in it, or keep thyself from a formal and customary performance of it: Say then to thy Soul, If I will betake myself to this work, than this cost I must resolve to be at: And lay it as an inviolable Law upon thyself, 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 beforehand. The wise Preacher (saith Solomon, Eccles. 12.10, 11. sought to find out acceptable words; he spoke not at adventure, what came into his mind upon the sudden, but prepared the general heads and parts of his Exhortation beforehand. 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 suddenly, and inconsiderately, when we are not willing that he should speak to us after that manner? Read Hos. 4.2. Take with you words, etc. 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 Precious 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 Fabric; the House of Prayer, and Duty of Prayer. Then meditate on thy own sinful corrupt nature, proneness to evil, backwardness to good, etc. 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 beforehand, 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, etc. 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, etc. 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. Public, Dan. 9.14. Private, 1 King. 24.17. To the Head of Petition refer all our desires, for ourselves, 1 Thess. 5.18. Psal. 103.2. or others, either for the averting of evil, felt or feared, which we call Deprecation: or for the obtaining of good, Temporal or Spiritual, which we call Apprecation. To the Head of Thanksgiving, refer all mercies received from God, either privative, or positive for this life, or a better; For Body, Soul, Name, Estate, bestowed on ourselves, 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 tie us strictly to that Method and Order; for than 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. 4●. 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 enjoined: 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 cheerfulness of Spirit in thee for mercies received, than Thanksgiving may have the first place: If thy heart be affected with grief and sorrow, than Confession of sin, and desire of pardon, may precede; only let God's glory, in general, be first in our aim: next, our own, and our brethren's 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 stolen 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 ourselves to Prayer: If we have let ourselves lose to any sin, 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 sin, Isa. 1.10. by godly sorrow, and quiet thy Conscience in the blood 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 withal, 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 success 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 Ass, 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 itself. 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 watched, and wrought: so, Watch and yray, Chap. 4.17. Math. 26.41. Col. 9.3. 1 Pet. 4.7. Math. 26.41. Yea, Whilst you are praying against Corruptions within, Temptations without, that we be not ensnared, and circumvented by Satan'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 itself, will become more easy to us, so that we need not be disheartened 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 perform this Duty, and that find their hearts opened and enlarged in the performance of it: a notable Testimony it is that ●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 prayers, and makes them fervent, and helps with sighs and groans, &c: if then thou hast this gift; albeit not in the like measure that others have, yet than thou hast the spirit of God that doth enable thee even with the spirit of Adoption. I have known (saith one) many wicked men hear; Mr. Henry Smith in his Ladder of Peace. and I have known many wicked men study, and I have known many wicked men fast, and I have known many wicked men preach, and I have known many wicked men Counsel, but I did never know any wicked man pray well, or any that could pray well live wickedly: for praying will either make a man leave sinning, or sinning will make a man leave praying. Hearty prayer, (especially in secret unto God,) cannot possibly spring from an heart that maintains itself, Job. 27.10. and nuzzels itself in any noisome lust, Job. 27.10. Such a one cannot set his delight on the Almighty, nor call upon God at all times, for that is a special gift, and peculiar to the Saints: the prayers of an Hypocrite may come from his lips, or from his brains; but there is nothing of God's spirit in them. But here some scruples arise to be removed. Obj. Some tender heart, and pious soul may object that in their prayers, they have many ignoble conceptions of God, and the more they think of his essence, the more they lose themselves; So that they can take little comfort in their prayers, they are out of heart with them, and have no hope that they shall ever be heard or excepted. Resp. It is true that we are all naturally borne Idolaters, and are very prone to fashion God to some form of our own; and this proneness discovers itself in the very best, and in no duty more than in prayer, but this want shall be covered by Christ's intercession, and our suits followed in Heaven by his advocation, 1 John 2.1. 1 John 2.1. But for your further direction and satisfaction in this Case, know, First, that there is no direct beholding of God in his Essence and Infiniteness; if we consider him simply and abstractively, Adaequatus conceptus. no finite Creature is able to comprehend him. Secondly, we must conceive of God as he hath described himself in his word: though we cannot conceive of him fully as he is; yet we should study well the Attributes of God's praises, and conceive of him as his word reveals him to be. Now there are two ways, whereby we usually make representations of men, or other Creatures: Statuaryes have one way, Painters another. Statuaryes do it, by substraction; they take away or pair off some part of the Timber or stone which they work upon, and then that which they leave becomes like that man whom they would represent. Painters do it by Addition; whereas the Cloth or Table presented nothing before, they add Colours and Lights and shadows, and so there ariseth a representation: both these ways, the Scripture represents God unto us. First as a Statuary, per viam Negationis, by Negation or Substraction: hereto tend all those Attributes which we call Negative, as God is Immortal, Unchangeable, Invisible; 1 Tim. 1.17. 2 Tim. 2.13. Act. 17.24.25. Tit. 1, 2. He cannot lie, He cannot die, &c: 1 Tim. 1.17. 2 Tim. 2.13. Act. 17.24, 25. Tit. 1.2. And he that hath learned (in this Case) to Abstract from God, whatsoever hath the least affinity, with the least imperfection found in any Creature conceives of God best. We must go above all similitudes and likenesses in his worship. Secondly, it represents God unto us, per viam Eminentiae, by way of eminency; putting upon God in the highest degree whatsoever is good in the Creature, and hereto tend those Affirmative Attributes which are given him, as that he is most wise, most high, most holy, most just, etc. Acts 7.48. Rom. 17.27. etc. and this is an excellent way to take up God, Acts 7.48. Rom. 16.27. and conceive of him; seeing our hearts cannot conceive his nature, we should fill them with an impression of his praises; & remember that he we call upon is an Allseeing, All knowing, All-sufficient God and such a one as he hath proclaimed himself to be, Exod 34.6. Exod. 34, 6. Thirdly, if we be yet prone to conceive of Likenesses, it may much help us, if we conceive of God, as dwelling in the humane nature of Chr●st: thou may'st set before thy mind his humane nature adoring the God head in him, as conceiving of God in that humane nature thou thinkest of, Colos. 2. 9 John 17.3. John 14.9. Colos. 2.9. John 17.3. John 14.9. When a man looketh into a Crystal Glass, it casteth no reflex; but put steel upon the back of it, and then it casteth a reflex: So, when we cannot see God himself, we must put the Manhood of Christ, as it were a back to his Godhead, and then it will cast a reflex to us. But here remember, that we do not set before our mind's Christ-man, and so worship him without any more ado: but conceive of the Man-Christ, and then worship that God head that devils in him, and then we do right. Obj. Secondly, God's Children suspect their prayers; and question the assistance of the spirit, for that they want words, they cannot unter themselves in any good method; yea many times they are dumb, and have nothing to say when they should pray. Resp. This hath been the state and condition of many of God's dearest Children; David lamented it in himself, Psal. 77.3. he could not speak, Psal 77.3. Psal. 32.3. & 102.5, 6. & 55.2. Isay. 34.14. Psal. 142.3.143.4. that is, distinctly and orderly: he was sometimes so unlike himself, in respect of the form of prayer, as if he had not been the same man, Psal. 32.3. & 102.5, 6.7. & 55.2. So Isay. 34.14. And this may proceed from abundance of pressures, and amazements of the soul, Psal. 142.3. & 143.4. Yet know, First, the spirit of prayer may be in thee▪ and work effectually, Rom. 8.26. when words are wanting, Rom. 8.26. Sighs groans, tears, shall supply that want, as it doth in a dumb man, his very dumbness speaks, the moving of his lips speaks; or in a sick Child, when it cannot speak for pain, yet the sign it makes, speaks; the watery eye speaks, groans speak, the lifting up of the eye speaks; the Parent knows the meaning, and is moved: So is it in this Case betwixt God and us. They voice of Prayer is not absolutely necessary; being but an accident, the substance of Prayer being the desire of the heart; and the matter is not much, if the door of the heart, be shut when the Closet of the heart is open. Secondly, know, that even then God hears those broken prayers, Psal. 77.1. & 38, 9 & 39.12. Isay. 38.5. Lament. 5.56. Psal. 77.1. & 38.9. & 39.12. Isay. 38.5. Lament. 5.56. Psal. 119.25. verse 159. Isay. 64.7. 2 Tim. 1.6. Hos. 14.2. He hears chatterings, he hears sighs, he hears tears: And yet in this Case; First, lament and bewail thy indisposedness to the duty, as Psal. 119.25. v. 159. Secondly, yield not to it, but stir up the gift of prayer that is in thee, Isay. 64.7. 2 Tim. 1.6. Thirdly, take unto you words, Hos. 14.2. Use the help of some good Form. Some think this to be a stinting of the Spirit, and a pinnioning of the wings of the Dove. But how is the Spirit limited in a set-Forme, more than in singing one of David's Psalms? or joining with others in prayer which is required, 1 Cor. 14.16. A good Horseman may sometimes use the help of a block to save his stirrup. 1 Cor. 14.16. Had not set Forms been lawful, God would not have prescribed them, Numb. 6.24, 25, 26.10.35. Luke 11.1. Math. 26.44. as he did under the Law; nor Christ & his Servants used them, as they did under the Gospel. Children learn to go first by a form, before they go alone. If some men had longer learned to pray by a set form, they would (it is like) have prayed better without them than they do. Obj. 3 Yet there is one thing more that much troubleth the Godly in their prayers; they cannot confine their thoughts, and keep them to the point in hand: they are wandering and roving, so that they fear their prayers will not be regarded. Attention is twofold, Resp. Ames. Cas. Cons. lib. 4, c. 14. Baldwin. de Cas. Consc. lib. 2. c. 7. Cas. 14. Actual which is a constant and distinct attending to what we say; or Virtual when we proceed in the same disposition, and desire of attending which we had in the beginning of our Prayers. The former is most laudable, but if the latter be not wanting, our Prayers shall not be rejected. Secondly, wandering thoughts and distractions are of two sorts: some arise through our own negligence, and are voluntarily admitted; these turn our prayers into Sin; Others there are that arise not so much from our own neglect, as from weakness and temptation of Satan; they break in upon us uninvited and are undergon with grief; these exclude not comfort. Our devotions shall not be loft, because of such deviations. God is much delighted in our labour of Love, Heb. 6.10. Heb. 6.10. that is, in those duties, which out of Love to him we perform with labour, and striving. Those prayers are not always best pleasing to God, wherein we please ourselves best, or which we perform wi●h most facility and attention. The worst prayers that we make (to our own sense,) speed often best; and then we pray most happily, when we arise most humbled. Those prayers that we perform with mighty conflicts, and oppositions are the most acceptable prayer. God who puts all our Tears into his bottle, all our sighs into his bosom, all our words into his Register, will also spread that sincerity, that zeal, with which thou entered'st into thy prayers, over thy whole prayers: and where thy zeal is too short, Christ will spread his prayers over thine, and say, Give him Father that which he hath faithfully desired in my name; and where he hath failed through wander, and negligences, there Father forgive him though he hears not what he said: Only be careful to prevent these wander what may be. First; by fixing thy heart on God, to whom thou speakest, bring thy soul if it be possible to David's temper, Psal. 57.7. Psal. 57.7. my heart is fixed O Lord my heart is fixed, I will sing and give praise. Give God the heart, six it on him, and the Will will command the thoughts. Friends think of their Friends, and cannot but think of them. Secondly, Keep your thoughts within compass at other times, suffer them not to roave about without check; if they have got a custom of ranging, they will not readily be called home when you would have them. The wise man's heart is at his right hand, (saith Solomon); Eccles. 10.2. he hath it not to seek when he should use it about holy dudyes as the Fool hath. Do in this Case, as you use to do with your horse, when you are to go a journey, have him under bridle, and suffer him not to run up and down the pastures wildly. Dr. Preston. The best way (saith one) to be rid of bad thoughts in thy prayers, is, not to entertain them out of thy prayers; if at other times thou entertaynest them willingly, they will be entertauned in thy prayers against thy will. Thirdly, bring a fervent and zealous Spirit with thee to Prayer: 〈◊〉 the pot that is full of liquor in the heat of Summer, is troubled, and polluted with many flies; but if that liquor w●re hot and boiling, those flies would not be so busy, about it. Whilst our prayers are cold, we are troubled with idle cogitations, but if our minds were inflamed with zeal, it would abandon all those vanities. Fourthly, be not long in Prayer; Bald. Cas. Cons. lib. 1. c. 7. Cas. 14. Aug. Epist. 121. Cassian. Instit. lib. 2. c. 10. If you find your thoughts roving, the shorter we are, the less apt to wander. Religious Persons think it best (saith Cassian,) that their prayers be short, but frequent; the one, that praying to God we might continually be joined unto him; the other, that by shortness we may avoid the Devil's darts which he throweth especially at us, when we are praying. So Austin writeth of the Primitive Christians in Egypt, that they had their short, but frequent prayers which he calls Ejaculations, dart-like: lest their intention should relent with long continuance. A short Prayer and much Spirit, is better than a long Prayer and little Spirit. Fifthly, bewail the looseness of thy nature to the God of Heaven: and before thou endest, desire God to pardon thy wander for Christ his sake, and so though thou goest limping away from God as Jacob did, yet be not discouraged, thou shalt carry away the blessing. Notwithstanding these scruples, be not disheartened; the bringing forth of a right prayer is like the bringing forth of a Child (saith one); in which there is much pain, and anguish, but after the birth joy. And thus much of the difficulty of the duty in general, now to Particulars. Ask and you shall have, seek and you shall find etc. Text. The Duty, as you have heard is expressed by three Acts, Ask, Seek, Knock; each Act hath a suitable promise annexed, Ask and you shall have, &c: each of which promises we will carry along with the duty, to which it is made; as they lie in the Text. Ask and you shall have. The Duty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ask ye, and this a work of the mouth: Albeit words are not absolutely necessary in prayer (as we have showed in the former Doctrine); yet if we can speak, we are to take unto us words, and use our tongues in the best manner that we can. God expects that we should express our desires by word of mouth unto him, Let that be the note. Doct. Psal. 81.10. Open thy mouth wide, Psal. 81.10. Psal. 3. & 5.1, 2. & 19.14. & 17.1. & 57.7, 8, and I will fill it. And this the Godly have done, as might be showed in infinite examples; the frequent mentioning of mouth, lips, words, voice, cry, call, in Scripture, in relation to prayer, is sufficient proof. Obj. But seeing God knows the heart, what need is there of words? Resp. But men know not the desires of one another's heart, further than they are discovered by words; which is requisite, that we may partake of the mutual prayers one of another, (as in public assemblies, private families and meetings) and join our assent with their desires, which if we understand not, we cannot do, Cor. 14, 15, 16. 1 Cor. 14, 15, 16. Secondly, words add more force to our inward devotion, they stir up, and increase the Affection of the heart. As the beams of the Sun wax hotter by reflection; so doth the desires of the heart (saith one) by expression. Pet. Mart. in 1 Sam. 1.12. To this purpose speaketh Peter Martyr, Though there is no need at all of voice, when we make our private prayers unto God, in regard that God heareth and beholdeth our hearts, and minds; yet sometimes (saith he) it may be used to very good purpose, because it may fall out, that we may languish in our prayers, and our minds may be wearied, which the voice again will refresh, and give thereunto a new vigour. Use. They therefore that content themselves with the Ejaculations of the Spirit, and devout thoughts, and meditations, neglecting the use of the tongue in prayer, are too blame, and that not only for the Reasons before mentioned, but for that they neglect to employ their tongue to that use, for which it was given, which is to bless God withal, Jam. 3.9. Psal. 16.9.57.8.108.1. Jam. 3.9. (in which regard by an excellency the tongue is termed, Man's glory, Psal. 16.9. & 57.8. & 108.1.) Some indeed have thought it a wise course in the Confession of our secret sins (residing in the heart) not to use the outward voice, for fear of acquainting Satan with them thereby; and so he overhearing us, will take advantage of our words, and apply himself in his temptations to that, wherein he seethe us likest to sin. But albeit he knoweth not our thoughts directly and by immediate insight, (as God doth,) but gathers them by the motions, and manifestations of the body; yet considering that he himself is the original of all evil, mediately, Robin's. Essay on Tempt. or immediately; it is like, that by confession of our secret and bosom sins, we shall acquaint him with no news, but with his own work in us; nor is it probable that any of us have managed our secret sins with such privacy, but that he by some circumstance or other knows well enough what they were, and are; and therefore it is good wisdom in us, to prefer the best manner of acknowledging our sins to God, and for our best advantage, before the fear of discovering our sins to Satan. Wherefore, saith a Reverend Divine, for the future, Tho. Full. his mixed. Cont. Med. 17. I am resolved to acknowledge my darlings faults though alone, yet aloud that the Devil who rejoiced in partly-knowing my sin, may be grieved more by hearing the expression of my sorrow. As for any advantage he may make from my confession, this comforts me; God's goodness in assisting me, will be above Satan's malice in assaulting me. Text. Ask. Qui non eget non petit (saith Luther): Multa petentibus desunt multa. This than implies a sense of want, and gives us to understand that, Doct. True Prayer must be accompanied with a sense of the want of those things we crave. When we come to God by Prayer, a sense of those things we ask, must be brought with us. This is required, Jam. 1.5. If any man lack wisdom, i. e. if any be sensible of the lack of it, and desires it. Jam. 1.5. In the sense of want, have God's Servants come before him continually. So Jehosophat, We know not what to do, 2 Chro. 20.12. 1 Sam. 1.6.15. Psal. 60.11. Luk. 15, 16, 17. Math. 9.12. 2 Chron. 20.12. So Hannah, 1 Sam. 1.6.15. So David, Psal. 60.11. So the Prodigal Luke 15.17. So all the Godly from time to time. This is that that puts us in a praying condition; for first, no man will ask that which he supposeth he hath no need of Math. 9.12. the proud Pharises begged nothing, though he pretended thankfulness, for he had no sense of the want of any thing, Luke 18.11. Revel. 3.17. Gen. 4.26. Luke 18.11. So the Church of Laodicea, Revel. 3.17. Seth called his Son Enosh that is miserable or calamitous, Gen. 4.26. And then men began to call upon God. Felt-misery, makes men to be religious. Secondly; This is that that humbles us, and causeth us to be lowly in our own eyes; It is the having of some good that puffeth up, not the want of it. The Publican being sensible of his wants fell prostrate on the ground, Luk. 18.13. Jam. 4.6. and to be humbled thus, is necessary to the offering up of an acceptable prayer, Jam. 4.6. Thirdly, without a sense of the want of what we ask, we shall never earnestly desire it, nor use the means for the obtaining of it. It is want that makes us to seek out, as it did that man we heard of before, who went to his Friend at Midnight. Now you have heard, It is importunate prayer that is prevailing. Fourthly, should we have what we crave, yet without sense of want of the mercy, we should never prise it. Alexander was wont to say that his hungry dinner was his suppers sauce. Unless a man bring this sauce with him, mercy would be no mercy, Christ no Christ, Heaven no Heaven: but this want makes common blessings sweet; as Darius said of the puddle water he drank in his flight from Alexander, that he never drank better liquor. Now there is a threefold want that must be taken special notice of, when we come to God by Prayer. First of the blessing itself, which we desire to have be it outward or inward, Corporal or Spiritual, Temporal or Eternal; of what kind soever it be, we must be sensible, and have a feeling of it, and value it accordingly; as for outward, and bodily wants of health, wealth, strength, and things of the like nature; these are not the greatest, and yet usually they most pinch, and of them we take most notice, and first complain: but Spiritual wants are the greater, albeit least regarded, yet they pinch most at last. How many ramp like lions when the world doth frown upon them? but under the want of Knowledge, Faith Repentance, and other Graces of God's Spirit, yea of Christ himself, they couch as Issachar under his burden, and lie down to sleep as Jonah did in the bottom of the ship; but a true valuation should be had of our wants, and of our greatest wants should we most complain. A second want that we must take notice of, is our own disability to help ourselves, Psalm. 60.11. and the disability of any other Creature in Heaven or Earth to supply our wants. You have heard before, that till God be up, no Creature can arise to help us: David saw this, and found this, and protests against the expectation of help from any other Creature in Earth or Heaven, Psal. 73.25, 26. Psal. 73.25, 26. and being sensible of his own inability to help himself, and of the inability of any other Creature to supply his need, he finds his soul in a sit frame, to approach before God, verse 28. verse 28. It is good for me to draw near to God. Thirdly, of our own unworthiness to obtain that we crave, Dan. 9 8, 9 we must be sensible. There is as great a want of worth in the best of us, why God should supply our wants, as there is of ability in ourselves to supply them: I am not worthy (saith Jacob) of the least of all the mercies, and of all the truth which thou hast showed unto thy Servant, Gen. 32.10. I am but dust and ashes, Gen. 32.10. Gen. 18.27. Psal. 22.6. Pro. 30.2. Math. 8.8. Luke 15.19. Luke 18.14. (saith Abraham) when he came to speak with God, Gen. 18.27. I am a worm and no man (saith David, Psal. 22.) I am more brutish than any man (said Agur) Pro. 30. I am not worthy thou shouldst come under my roof, (said the humble Centurion,) Math. 8.8. I am not worthy to be called thy Son (said the Prodigal) in suing to his Father, Luke 15.19. Lord be merciful to me a Sinner (l; aid the poor Publican, Luke 18.14. and he it was that went home justified rather than that proud Pharisee, who boasted of his own worthiness; You see what wants you are to be sensible of, when you come to pray. Now let us apply this. Use. 1 I have read of a devout, but ignorant Papist (and I have heard the like of an ignorant and profane Protestant) who not knowing how to pray as he ought, would every morning on his knees repeat the Alphabet, A. B. C. D. &c: and then conclude, Lord put all these letters together, and of them spell syllables, and of syllables make words, to make such a sense as thou knowest may be most to thy glory, and my good. But we have learned better things, we must spell our own wants out of the Cross Row, and put them up to Heaven, in the name and mediation of his Son, by the assistance of his Spirit, who will teach us to spell, and put together, and then God will read them. It is a degree of unthankfulness to thank God too General, and not to insist upon the weight, and measure, and proportion and goodness of every particular Mercy; so it is an irreverent and inconsiderate thing (saith a learned, and grave Divine) not to take particular wants into our thoughts, and into our Prayers, that so we may take a holy knowledge, that we are worth nothing, worthy of nothing, have nothing but from God, and by Prayer. Obj. But God knows our wants better than ourselves, Math. 6.8. as our Saviour tells us, Math. 6.8. What need we then particularise? Resp. Christ makes this an Argument against vain babbling, (but not against praying,) and from thence stirs us up to an earnest and serious performance of the Duty. The truth is, we do not make known our wants to God, to inform him of that he knows not, but we manifest our obedience, and duty unto him in running that course of getting good things which he hath prescribed, Jer. 29.11.12. Phil. 4.6. Jer. 29.11, 12. Phil. 4.6. and likewise show that we ourselves do know, (albeit not altogether as we ought) what it is we stand in need of. This is that which is required. Use. 2 Wherefore take special notice of what it is that you stand in need of, be more sensible of your wants, both Corporall, and Spiritual. Who is he that complains not of want? yet where is he that complains aright? when we are hungry, thirsty, cold, naked, &c: we make some kind of howling, (as God speaks of Israel, Hos. 4.14. Hos. 4.14) but therein we are more like beasts than men. There is a want in all outward things, in riches, pleasures, and delights of this world, Isay. 55.2. Isay. 55.2. that want we are not sensible enough of, much less of the want of the graces of God's Spirit. In every power and faculty of the soul, there is a great want; in every gift and grace of the Spirit, (as in Knowledge, Faith, Repentance, Love, Joy, Meekness, Patience) much is wanting. And in every duty we perform, Public, private, we come exceedingly behind hand, but where is that he, or she, that bewails these wants? The Church wants, the State wants, shall I tell you what? what need I? A Carpenter in rearing up a Fabric, finding his work not to come home after much knocking, asked his Son what it wanted? he answered: a good workman. This is the main want indeed, we are naught, stark naught at praying, the Lord in mercy mend us, than all will be mended, but till we are more sensible of our wants, there is little hope of our amendment. Go to Christ, bewail thy wants, confess thy nothingness: If he ask thee thy Name, say my name is sickness; thou art a Physician, on blessed Jesus heal me: my Name is Lost, and thou cam'st to seek such, o blessed Jesus find me: my name is want, and thou art fullness, o blessed fullness out of thy store supply me: my Name is Beggar, and thou art Bounty, out of thy bountyfullnesse relieve me. Etiamsi non sum dignus, nihilominus tamen sum indigens (said learned Pomeran.) Such a kind of begging must be in praying, as in imported in the word here used. Ask]: Even as Beggars are wont to beg an Alms in a humble and submissive way; Whence we take up this note, Doct. What we would have, we must crave. We must ask as Beggars do an Alms: humbly craving it from the hands of God. What is prayer? but a craving of Blessings from the hands of God in the name of Christ. In some places, it is said to be a calling upon God, Gen. 12.18.21.33. Psal. 4.1. & 50.15. Phil. 4.6. Gen. 12.8. & 21.33. Psal. 4.1. & 50.15. but it may not be thought to be such a calling as men make for a due debt; but a making known of our Requests to him that is the Master of Requests, by humble Petition, Phil. 4.6. wherein we renounce all others titles; and rely wholly upon his Bounty. Thus the Saints, when they have come to God have used the Tone of Beggars, and observed the Posture of Beggars. Psal. 119.58. Dan. 9.57, 18, 19 2 Tim. 1.18. Exod. 9.19. 2 Chron. 6.13. Ezra. 9.5. Dan. 6.10. Psal. 95.9. Mark. 10.7. Luke 22.41. Acts 9.40. & 20.36. Ephes. 3.14. Math. 6.11. David coming to God, entreats, beseeches, Psal. 119.58. Daniel putting up his supplication to Heaven, begs for the Lords sake, Dan. 9.17, 18, 19 and St. Paul praying for Onesiphorus, cries out, The Lord reward him, and show him mercy, 2 Tim. 1. And the posture of Peggars they have likewise used when they have prayed, spreading out the hands, bowing their knees in a craving way, as Beggars do. Exod. 9.29. 2 Chron. 6.13. Ezrae 9.5. Dan. 6.10. Psal. 95.9. Mark 10.7. Luke 22.41. Acts 9.40. & 20.36. & 21.5. Ephes. 3.14. And in this Posture was the good Emperor Constantine, stamped upon his coin, kneeling with his hands lift up to Heaven. Reas. Indeed we live by Alms; all we receive is but an Alms of free gift, (as we shall show you in the Promise, which is, it shall be given us upon our ask, Math. 6.11. given) not merited. So our Saviour hath taught us to beg daily bread, for we earn not what we eat, not what we put on: that which God giveth, that we gather. Use 1 How the Church of Rome fails in this point, we shall anon show you. Oramus is often in their mouths, but they are like sturdy Beggars, who come with their Mandamus, and rather threaten then beg; Such Beggars deserve rather a house of Correction, then and Alms, but we will spare them at present. Use. 2 Let us be informed hence of our own estates and conditions, The whole Kingdom of Believers here on Earth is but a nest of Beggars; from our very conception to our grave, we are in a begging and craving condition, in the Womb we crave nourishment, and then we crave Liberty by birth; and at our birth; our weeping is a craving; by that we testify what an indigent creature is come into the world; and being in the world we live by begging still, now food, than clothing, than Physic &c: when I see a Beggar by the way, or at the door craving an Alms, why should I despise him, seeing I am no better? Nay, Use. 3 I will learned something out of his School, and from him (as Solomon did out of the Sluggards Garden. Pro. 24.40. Pro. 18.23. ) The poor speaks (saith Solomon) with humble supplications and entreats (if poverty pinch him to the purpose) he stands not upon a flaunting and rhetorical style; nor doth he boast of his good parts and excellencyes, but cries, Good Master or Mistress something of your Charity; one morsel of bread, or draught of your drink; one small piece of Silver towards the relief of a poor distressed Creature, without house or harbour, lame and impotent, and no way able to help myself; your Charity cannot be bestowed better than upon such a Creature as I am: Now God bless you and all you have, and defend you from your Enemies; now for Christ's sake good Master something, &c: when thou hearest one thus begging of thee bethink thyself, Alas! I am in a greater want than this beggar is; I am deprived of Heaven and happiness, turned out of house and home, driven out of Paradise for sin and disobedience, maimed and wounded in every power and part both of soul and body, and no way able to help myself in the least, my help must be from God alone; to him I'll fly, on him I'll call, and learn to say as this Beggar doth: my eloquence shall be my sighs and groans: Rhetorical strains better become Hypocrites then such a wretched Creature as I am: my heart shall speak, my eyes shall speak, and my tongue shall vent the troubles of my heart, in the best language that misery will give leave: Lord be merciful to me a sinner, a woeful miserable wretched sinner, Oh look upon my affliction and my trouble, one crumb of comfort, one drop of mercy for me, wretched creature that I am: thou canst not give to one that stands in more need of mercy then myself: for Christ his sake pity me, and secure me. Thus follow thy suit again, and again; and think thus with thyself, Doth that beggar move me with his begging: why shall I doubt that I shall not move God with my praying? And as I may learn of a Beggat what to say, so I may learn of him what to do. I see a Cripple follow me on his stilts, hang on my coat: he shows me his wounds and soars to move compassion, begs in rags, not in robes: so will I do, etc. Let a poor Beggar come to a rich man's gate, be delayed, no answer given; yet he or she waits patiently the time: sometimes he sits him down, and will be parching and mending, knitting or knocking, and so between times will be begging, and working; let him be denied, and bid begun: let him be threatened, chidden, frowned upon, yet he continues begging, he will not away without an Alms: let any thing be given him, (be it never so course or small) he is thankful, and blesses God and you: if nothing, yet he will leave a blessing at the door, (if he be truly humbled under the sense of Poverty.) And shall not we do thus? Doth God delay me, shall not I wait patiently his leisure, without surceasing my suit? doth he frown upon me, chide me, bid me begun? yet I will hold out still till I obtain mercy: Doth he give me any thing? I will bresse his name; shall he deny me all together, and give me nothing; yet I will not murmur nor repine, nor charge God with unkindness; but praise his name as Job did, God hath given, Job. 1.21. God hath taken, Blessed be his name. And yet in all things I may not be like the Beggar at the door, neither in that he saith, nor in that he doth. Not in that he saith; for his form is Customary (usually) and fashionable, he hath but one form or kind of Prayer for every door he comes unto: Formal Prayer is no Prayer in God's account. A Form of Prayer, I may comfortably Use; but formality in using of that Form God likes not; nor yet that I should always tie myself to one Form, (whatever my occasions are;) The Beggar tells us that he never troubled us before, and promises ne●er to come again unto our doors. I will not say this, nor promise this. I come to God to beg pardon for this or that sin committed; I reckon up so many, Original, Actual; Omissions, Commissions: God pardons them, and forgives them; and yet I must say (with that learned and reverend Divine in his heavenly Hymn that he made on his sick bed to God, Relation of the Life and Death of Dr. Donn before his first, vol. of Serm. ) when thou hast done, thou hast not done, for I have more: still I must beg, and daily beg at the throne of grace, for mercy, till my last thread is spun; and I be landed on the shore, and when that is done, than I have done; I'll beg no more. nor will I imitate the Beggar in all things that he doth; for too too often he plays the Counterfeit, and tells us of great losses that he hath had, when it is nothing so: God hates Hypocrisy in every duty, in none more than in Prayer; he knows our hearts better than ourselves; He Beggs to spend and consume on his Lusts, to frisk and skip; to drink, and bowze. I will not spend on my Lusts, what I have got by begging. And thus I have showed you wherein we are to be like Beggars, and wherein not. There are some Objections we meet withal before we end the point. Obj. God wills us to Command him, Isay. 45.11. Resp. Hos. 12.3.4. Isay. 45.11. and that is no Begging of him. That only sets forth the power of Prayer, as we read, Hos. 12.3, 4. Such is the efficacy and power of it, as that it, after such a sort, commands God, and hath power over him. Obj. But the Godly have been very familiar with God in their accesses to him, they often Thou him; Thou art this, and Thou hast done thus, which familiar word Beggars use not: and they come boldly into his presence, which Beggars may not do if the Personage be great. Resp. Yet it is a humble familiarity, and in a craving way. God's indulgency towards his, is the only ground of this honour, and favour, proper only to favourites; yea such it is, that Princes would scarce take well from their nearest Favourites, much less Petitioners, whose place is without the gate, or in the outward Court, etc. But we have liberty to come into his Hall, his Parlour, yea presence-Chamber, nay nearer yet, into his bosom, and there leave our Requests with him, Psal. 140.13. Psal. 140.13. Heb. 10.22. But was not Beggary forbidden in Israel, Heb. 10.22. Obj. Deut. 14.4. So some indeed understand that place, (for Ebion is a Beggar) the Charity that God required in Israel was that no man should be put to that necessity, as to be an Ebionite, a Beggar. And yet (saith Luther) Judaei habuere jus mendicandi, The Jews had a Licence to beg; they had a Breve, and might gather, (for they had a Covenant and might plead with God;) And we (as you see in my Text) have a Licence to beg, more fairly written and granted than they. We have wholesome Laws against street beggary. Notwithstanding, Beggary is become almost a Calling, (for some Parents bring up their Children to it, they teach them what to say, how to look, how to lie, how to cry;) Oh that we were as wise for Heaven, to practise this Spiritual Beggary: we have better encouragements than they; A Licence which they want; a Law for it, they have none; Of common Beggary we say, It is the easiest, but poorest trade; of this, It is the hardest, yet the richest. Let us follow it, we may do it without sin or shame. Doct. The Promise annexed to this Ask, is Giving, 2. Sam. 22.4. Deut. 4.7. Psal. 86.5. Isay. 58.9. Jer. 3.19. & 29.11, 12. Ezek. 36, 37. [Ask and it shall be Given you] and here first from the Precedency we may observe, that Ask must go before Giving: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Precedency of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 4.7. Psal. 86.5. Isay. 58.9. Jer. 3.19. & 29.11, 12. Ezek. 36, 37. Still God will be sought unto, albeit, it be in his heart, to do a people good, and in his hand, yet Prayer must go before, as the means to effect it. Yea Christ himself was to ask of the Father, the world for his Inheritance, Psal. 2.8. The Father intended from all Eternity to make him the heir of all (nor was there any danger of disinheriting him) yet he must beg that boon. Psal. 2.8. Reas. God stands no further bound to us by virtue of his Promise, Psal. 50.5. & 81.16. Jam. 1.5. Jer. 33.3. Pro. 2.3, 5. then to give upon our ask Psal, 50.5. & 81.16. Jam. 1.5. Jer. 33.3. Pro. 2.3, 5. Secondly, God delights to have his favours sued for, that so (though we cannot give a full price, yet) we may take some pains for them, and obtain, (though not for the merit, yet) by the means of Petitions. Thirdly, Austin renders another Reason, Deus non dat nisi Petenti, ne det non cupienti. God withholds from them that ask not, lest he should give to them that desire not. Obj. But God hath given without ask, Isay. 65.1.24. he tarried not till he was entreated Isay. 65.1.24. Math. 14.13, 14. Mark. 3.3. Luke 7.13. John 5.6. & 9.6. And in the Gospel we have many examples of such as Christ cured undesired, Math, 14.13, 14. Mark 3.3. Luke 7.13. John 5, 6. & 9.6. As for that of Isay, St. Paul tells us that the Prophet was very bold in so speaking, Rom. 10.20. (which yet is not to be taken in the worst sense, for though it were boldly said; yet it was truly said) but that is to be understood of preventing Grace; Resp. Rom. 10.20. in bringing the Gentiles within the pale of the Church; but now we are upon God's ordinary proceeding with man (within the pale) and so God answers not (ordinarily) bu● to our Petitions and Prayers. Secondly, the Prophet addeth (in the same place) I am sought of them that asked not for me importing that we never seek to him for Grace, till we are effectually called by this grace, howbeit, no sooner is any effectually called, but he presently prayeth, as did Paul, Acts 9.11. Acts 9.11. And for our Saviour's practice, he shows therein his readiness to cure our sinful souls; that he might the better draw men to seek salvation from him, Math. 8.16, 17 Math. 8.16, 17. But God's Prevention is not Dispensation: it quits not our duty; we must look at his Commandment, not at his Grace; and his commandment is, that we should pray unto him; run that course for obtaining good things that he hath prescribed, Jer. 29.11, 12. Jer. 29.11, 12. And although God gives many unsought favours, yet it is not safe to stay till God bestow mercies without ask; though he gives oftentimes unasked, yet he lets us often want, because we ask not, Jam. 4.2. Use. 1 As for such that think to have without ask, Jam. 4.2. they deceive themselves. If thou hast no mouth to ask, God will have no hand to give; we must ask before he answers; Psal. 81. how can he answer us if we say nothing to him? Thou comest to the house of God, hearest there what God saith to the Congregation: but expect not that God should Answer thee that hast not been with him by Prayer before. God speaks in the Sermon to all, but he answers (that is, applies himself comfortably by his Spirit) only to him that hath been with him with his Petition before hand, the like might be said in other Particulars. If thou restrainest Prayer from God, and be'st one of them spoken of, Job. 15.4. Job. 15.4. wonder not if God restrain blessings from thee, he will not cram his blessings down thy throat whether thou wilt or no. Psal. 81. Open thy mouth wide (saith God) and then I'll fill it: spare to ask, and spare to speed. Use. 2 Examine what blessings thou hast, and how thou comest by them; thou hast riches, honour, high place, good name; Wife Children, House, Land, &c: but how cam'st thou by these things? Unless that Prayer had a hand, yea a chief hand in getting of them, the purchase hath a flaw in it. Conversion itself is not had without praying (albeit it be Christ's Prayers that obteynes that, and not ours.) Use. 3 Wherefore be warned, not to be tongue-tied. Look as in bodily diseases, we count him desperate, & past hope that is speechless. So is it in Spiritual: when God means to bestow his graces and gifts on us, than he stirs up in us desires after grace, dealing with us therein, as we do with our Children; he shows us pleasing things, that we may cry for them, and have them. He looks that we should say, I pray Father give it me, before he gives it. His eyes are so upon his, that his ears are exercised with their cries, Psal. 34.15. Psal. 34.15. the noise thereof must open his eyes, which otherwise are shut. All the world is but a dead body, till God act it: and all lie dead, till God be acted by Prayer. None of God's Ordinances, (the word, the Sacraments) have Life in them, till Prayer quickens them. All the comforts in the Creature sleep, till we extract comfort out of them with this Limbeck. If then Gods eyes be shut, his hands shut, all shut, thou may'st conclude, it is because thy mouth is shut, and heart shut: for as God will not give unless we ask, so neither can we we ask as we ought, and God not give, which is the second Observation from this branch of the Promise, It shall be given you. He doth not say (perhaps) (as Simon Peter said to Simon Magus) or it may be given you, Acts 8.22. but it shall be, doubt it not: So then, Doct. There is no denial upon true and fervent Prayer. The Lord is night to all that call upon him, saith the Psalmist; and he will fulfil the desires of such as fear him, Psal. 145.18, 19 Psal. 145.18, 19 He hears the desire of the humble, he prepares their heart, and causeth his ear to hear, as we have it, Psal. 10.17. And else where he telleth us that the eyes of the Lord are upon the Righteous, Psal. 10.17. and his ears are open unto their cries, Psal. 34.15. or in their Prayers (as some read) intimating his readiness, Psal. 34.15. Aures ejus in precibus eorum. Isay. 65.24. to hear and grant what we desire of him (according to that of the Prophet, Isay. 65.24. before they call I will answer, and whilst they are yet speaking, I will hear,) signifying thereby (as some others would) that though our Prayers are so weak that they cannot pierce the Clouds, Dr. playfere. and much less enter into the ears of the Lord of Hosts, yet that he will bow down, and incline his ears unto our Prayers, as he did to Josuahs', whose Prayers went up to the Sun, and no farther (as it seems by that speech): Sun, stand thou still upon Gibeon, and thou Moon in the valley of Ajalon, Jsou. 10.12. Jos. 10.12. yet the ears of the Lord were in his Prayers, so that there was no day like that, before it, or after it, wherein the Lord harkened unto the voice of a man, verse 14. verse 14. Our Saviour confirms this truth with an earnest asseveration, Verily, Verily, whatsoever you shall ask the Father in my Name, he will give it thou, John 16.23. 1. John 5.14, 15. John 16.23. And of this the faithful have been confident, 1 John 5, 14, 15. This is the Confidence that we have in him that if we ask any thing according to his Will he heareth us: & if we know that he heareth us in whatsoever we ask, we know that we have the Petitions that we desire of him, Jam. 1.5. & 5.14, 15. Jam. 1.5. & 5.14.15. I might here (as a real demonstration of this Point) produce many hundred instances of Gods hearing the Prayers of his Servants in all ages of the world; but I shall not insist thereon. Something hath been before said of this Argument, & something more shall be said afterwards. I shall give you the Reasons. Reas. God cannot forget his own Name. Psal. 65.2. He is styled a God that heareth Prayers, Psal. 65.2. Nor can he deny himself; If he should deny the Prayers of the faithful, he should deny himself: for it is his Spirit that prayeth in them, Rom. 8.26. Rom. 8.26. besides he hath made himself a debtor to us by promise, that if we call on him he will hear us, Psal. 50.15. & 91.15. Psal. 50.15. & 91.15. And can we think that God hath no care to pay his debts? will he after the fashion of the world die in our debts think you? Secondly, Christ intercedes for such unto his Father as Paul did for Onesimus to Philemon, Philem. verse 10.12. I beseech thee for this my Son whom I have begotten in my bonds, &c: So I beseech thee for this poor soul, whom I have begotten in my blood, thou therefore receive him, receive his prayer, grant him his request, that is mine own bowels. Now Christ was ever heard in whatsoever he asked: besides, he perfumes their Prayers with the merits of his own precious passion, so that they ascend into God's presence, and cannot but find acceptance, Revel. 8.3. John 11.41. Revel. 8.3. John 11.41. Thirdly and lastly, add to this that which our Saviour tells his Disciples, John 16.26, 27. The Father himself loveth you, John 16.26, 27. because you have loved me: and thereupon assures them that they shall ask nothing of the Father in his name, but it shall be granted them. The Godly are his favourites, and have his ear; and from specialty of favour it is, uthat God heareth Prayers, Psal. 119.149. Psal. 119.149: Use. What greater encouragement would you desire to stir you up, to be abundant in Prayer, than assurance of Audience and answer. Hope to speed is a spurr to Suitors; here is more than Hope, Assurance. Esther had great encouragement from Ahashuerosh, Esth. 5.2, 3. when he said unto her, What is thy Petition, and it shall be given thee? Ask of me my Mother (said Solomon to Queen Bathsheba) I will not say thee nay, 1 King. 2.20. Prayer is our Bathsheba, 1 King. 2.20. and God saith thus unto it, Ask and I will not deny thee. It is but ask and have, what can you desire more? King Stephen said of the Bishop of Salisbury, that he should be weary of craving, Dan. Chron. p. 75. ere he would be weary of giving. It is thus between God and us: we are sooner weary of ask, then God is of bestowing blessings on us. He is worthily miserable that will not make himself happy by Ask. Prayer is a Key, we may by help op it take out of God's treasure plentiful mercy, both for ourselves, and ours. Now let me ask you, what lack you? what is't you want? would you have graces increased, would you have corruptions subdued, your Friends and Children blessed, the glory of the Church restored, and more beautified? pray for these things, and they shall be effected. Eccles. 10.19. Prayer is not only our Key, but our Money too, and Money answers all things (saith Solomon.) It bears the Mastery all the world o'er: none so admired, none so soon admitted as he that is well moneyed. It was commonly said in Greece, that not Philip, but his Money won their Cities. Ask what you will, desire what you will, command what you will, money will give a satisfactory answer to all. Money of all stamps was intended, and commended, for facility of exchange amongst all nations of the world: they who have good money, need not want any thing, Prayer is our exchange, our Spiritual coin, & there is of all sorts and stamps, Appreciations, Deprecations, Intercessions; mental, vocal, vital: public private, this answers all things. Prayer is our Spiritual coin, bring that with you and you have command of all the Market. Private prayer is our Silver, Public prayer is our Gold; Fasting and Prayer is our refined Gold: bring money in your hands of all stamps: ply God with your prayers, public, private, &c: you shall have any thing in exchange for it, that the Market affoards, and what will not God's Market afford (unless it be Apes and Peacocks). Solomon had wisdom for it; Jacob had bread and for it; Isaac had a good Wife for it; Hannah had a Samuel for it; Hezekiah had long life for it, and that which all the world will not fetch, prayer will purchase; you shall have the Holy Ghost for it as followeth, verse 13. Any thing, any thing, you may have Gods Quidcunque. That which Zedekiah said to his Courtiers flatteringly, God will perform to his faithful Servants really, The King is not he that can do any thing against you; jer. 38.5. Luther found it so, potuit quod voluit, so it was said of him, that he was a man that could have what he would at the hands of God, so mighty was he in prayer, and from his own experience he might well say, as usually he was wont, that Prayer was after a sort Omnipotent, whatsoever God could do, that could prayer do, for it commands God, & yet are we backward. It is storved of Severus the Emperor, Quid est curnihil petis, &c: Lamprid. in vita ejus. that it was more troublesome to him to be asked nothing, then to give much, and that he would blame his Courtiers for ask nothing of him, and will them to ask of him, that they might have no cause of complaint against him. Christ disliketh our dullness to this duty, & blames his Disciples for their backwardness in ask, John 16.24. John 16.24. hitherto you have asked nothing, i. e. to what you should have asked, and in so doing might have obtained, Ask therefore (saith Christ) that your joy may be full. Let us come to him, and he will not send us away without our errand. Obj. But how comes it then to pass that many have asked, and yet not sped? their money would not be taken, prayers not accepted, Jer. 11.14. Jer. 11.14. Resp. What hath been answered formerly to this Objection, I hope is not forgotten. I have showed you that God may delay his Friends, and yet not deny them. Delays must be distinguished and differenced from Denials. Secondly, that some have prayed, and have not obtained, is undeniable: but then our coin hath not been currant money: either our Silver is but dross, Isay. 1.22. the mettle base, and adulterate, Isay. 1.22. our Prayers mixed with Infidelity, Impenitency, Pride, Uncharitablnesse, etc. and such coin will not pass with God, Luke 18.11, 12. Jam. 1.5. 1 Tim. 2.8. Acts 8.22. Or it wants weight, it is clipped within the Ring, our prayers are cold, and careless, without zeal, and fervency; Jam. 1.5. 1 Tim. 2.8. Acts 8.22. James 5.16, 17. Math. 6.5, 6. Job. 27. 10. Gal. 4.6. Rom. 8.26, 27. John 14.13, 14. & 16.23. they are discontinued and intermitted, we pray by fits and starts: Will the Hypocrite pray always, Job. 27.10. Or else, our money hath not Caesar's stamp, it was never in the mint, they are not the voice of the spirit, but of sinful corrupt nature: or not put up in the name of Christ, John 14.13.14. & 16.23. if our coin be faulty in any of these particulars, it passeth not; no more doth our Prayers. Thirdly, we come for that which Gods markets will not afford, we ask things dishonest, unjust, unlawful: God hath not such commodities in his market for those that come; he will not put such things into our hands. His basest commodities he puts off to his worst customers (as Quails to rebellious Israel) he answers them according to the stumbling-block in their hearts, Ezek. 14.3, 4. Ezek. 14.3, 4. but he dealeth not so with his Friends. When the fiery Disciples would have fire to come down from Heaven to consume their Enemies; God had not for them. Luke 9.54. Jam. 4.3. So when we ask good things for sinful and wicked ends, as Jam. 4.3. In these and such like cases our Prayers are not heard: but if we ask any thing that God's market affoards, (and his market is a well furnished market) we may have of him. What Zozomon spoke of Apoll●nius, that he never asked any thing of God in all his Life that he obtained not, is an honour that belongs to all God's Children, and faithful ones. But whilst I press a price, mistake me not, as if these things which God bestows were to be purchased with money: this was Simon Magus his error; I resemble Prayer to Money, but it is Figuratively, and in an Allegory, for that it doth what money can, it answers all things, but not according to the worth thereof: that which we obtain by Prayer is not so much bought, and sold, as given, therefore our Saviour saith here in my Text, it shall be given you, giving us to understand thus much. Doct. What we obtain by ask is not of our deserving, but of Gods vouchafing, John 3.27. & 16.23. Jam. 1.5. Mach. 6.11. Reas. Philem. 22. Joh. 3.27. & 16.23. Jam. 1.5.17. Math. 6.11. Philem. 22. Thus you see, that albeit we obtain blessings by our Prayers, yet not for our Prayers, that is not for the merit of them. 1. We have told you before that prayer is a begging of blessings from the Lord: now what doth the Beggar deserve for his beging? when we give an Alms to one, that begs of us, do we do it for any worth in him, or desert on his part, or out of mere compassion of his misery? Secondly, God's blessings are of such a worth, that no money is of value with them, therefore he will rather give them, than fell them to us. But we read of some that they are worthy, Luke 7.4. for whom thou should●st do this. But he, of whom they said this, and who best knew himself, said that he was unworthy: they held him so, but he saw himself better them they. Again it is one thing to deserve of men, and another thing to deserve of God. Obj. But in Reference to God the Scripture counts some worthy, as Luke 21.36. Acts 5.4. 2 Thes. 1.5. Revel. 3.4. Colos. 1.10. 1 Thes. 2.10. Luke 21.36 Acts 5.4. 2 Thes. 1.5. Colos. 1.10. Revel. 3, 4. Resp. Math. 3.8. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy, doth not intent any merit but a mere meetness: no condignity, but a congruity, and correspondency to that, to which it is referred, so Math, 3.8. Bring forth fruit worthy of Repentance, or meet for Repentance (as our translation hath it,) that is answerable to amendment of Life, (as the margin render is). If in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy should be taken for any matter of desert, it might be thus translated, fruits with deserve Repentance, that is such as are to be repent of, and what fruit those are the Apostle showeth, Rom. 6.21. Gal. 5.19, 20, 21, Rom. 6.21. A Catalogue of them, we have reckoned up, Gal. 5.19.20, 21. Such fruits as we have cause enough to be ashamed of, but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify to poise, and the Metaphor is taken from things equally poised. Thus when man's inward disposition, and outward conversation is answerable to God's gracious dispensation, it is termed in Scripture a worthy walking. So then for a fuller Answer; There is a twofold worthiness; Acceptable, and Meritorious, that which merits must be dignitas Aequalitatis, as Luke 10.7. the Labourer is worthy of his Hire; this is exact, Luke 10.7. and may challenge a reward due unto it, and the detainer doth wrong and injury to the party that the due is detained from. This the Godly have still renounced, Gen. 32.10. Math. 3.11. Gen. 32.10. Math. 3.11. Acceptable worthiness is that which is called dignitas dignationis. The worthiness of Acceptance, when God for Christ's sake is pleased to take our actions in good part, and worth: and so with this kind of worthiness, the Sainrs are said to be worthy, not with the other. Use. The Doctrine of merit, then, falleth down before this Doctrine, as Dagon did before the Ark. They of the Roman Church would feign set in up. Vulcan in his fiery forge did never sweat more in making Achilles' Armour, than these do to establish Merit; in no one thing do they bestir themselves more busily then in advancing it; when there is scarce so much as stumps or scull upon the threshold of God's house; for them to work upon. The Nature and Essence of a Merit requires sundry Propertyes. The work we do must be our own, wrought by our own strength, and not by power ministered by him that rewardeth: now all the good we do is from the power of God, 1 Cor. 15.10. Isay. 26.12. 2 Cor. 3.5. Phil. 2.13. John 15.5. and his grace enabling, 1 Cor. 15.10. He doth all our works for us, Isay. 26. both the will and the deed 2 Cor. 3.5. Phil. 2.13. without him we can do nothing, John 15. Now can we oblige God to us by paying him his own? Secondly; a Meritorious act must be in our own power to do, or not to do; such as cannot be challenged at our hands, it must not be a due debt, but must come from our own free will. Can that debtor merit of his Creditor who dischargeth a bond, which he was bound under a great penalty to satisfy precisely, by such a day? But, whatsoever we do, Rom. 8.12. we do as poor debtors, Rom. 8.12. we own all we are or have, to God for our Creation; what is there left to pay for our Redemption, that was not so cheap as our Creation? Indeed we are Bankrupts, worse than Debtors, Math. 18.25. Luke 17.9, 10. Math. 18. See what our Saviour speaks to this point, Luke 17.9, 10. when we have paid all our debts, give God the surplusage, and then plead merit. Thirdly; A meritorious work must be beneficial to him, of whom we would deserve; but our best works are not so: our goodness extendeth not to God, Psal. 16.2. Job. 22.1. Rom. 11.35, 36. he is far above it, Psal. 16.2. nor doth he stand in need of any thing that is ours, Job. 22.1. Rom. 11.35, 36. If we serve and worship God, as we ought (saith Austin) the whole benefit thereof accrueth unto ourselves, and not unto God, for no man will say that the Fountain gaineth any thing by our drinking at it. Fourthly; A meritorious work must be perfect and complete, and without exception: If a Labourer do not his work sufficiently, he cannot in justice demand his hire, nor the workman require his price; Now our best works are stained with imperfections, Gal. 5.17. Isay. 64.6. Eccles. 7.22. Jam. 3.3. Rom. 3.10.12.20. Gal. 5.17. Isay. 64.6. Eccles. 7.22. Jam. 3.3. Rom. 3.10.12.20. Fifthly, It is requisite that a meritorious work be in some sort proportionable to the reward; no work, nor labour, can merit more, then in true estimation it is worth; The labourer deserveth his Hire, but it is such as is correspondent to his pains: but no other: if he labour but a day, doth he deserve the hire of two days, or a week? Now what Comparison can there be, betwixt the Glory in Heaven, and our works on Earth, Rom. 8.18. weigh our sufferings in the balance, Rom. 8.18. with the glory (and yet our sufferings for Christ are of greatest weight, of all our works) but these will be found far too light, in comparison of the glory: the one is finite, the other infinite, betwixt which there is no proportion. Unto these Defects of our works, and Reasons against Merit, let us add these Scriptures, Dan. 9.9. Rom. 4.5, Dan. 9.9. Rom. 4.5. 1 Cor. 4.4. Phil. 3.8, 9 Vega. Bellar. 1 Cor. 4.4. Phil. 3.8, 9 And then tell me, what foundation hath this Doctrine upon Scripture? And yet a Clerk of theirs dares insolently say Coelum gratis non accipiam, He will not take Heaven and happiness of free gift; if he have it not a penny worth for his penny, he will none; and another tells us Opera bona mercatura regni coelestis, that good works are the price of Heaven: and another wretched Monk died with these words in his mouth: red mihi aeternam vitam, quam debes: But God will cast out such merit mongers out of his Temple. Use 2 Let this Inform us, concerning all the good things we do enjoy: they are but Donatives; all we hold, we hold, in Frank Almoigne, and no other tenure, 1 Cor. 4.7. what hast thou that thou hast not received? As if he should say, 1 Cor. 4.7. Name any one thing, if thou canst: so that we have little cause to boast of any thing, seeing all, Bishop Andrew's Serm. at Spittle. from Panem Quotidianum to Regnum caelorum, from our Daily bread, to the Kingdom of Heaven is bestowed on us, and freely given to us. Wherefore be not proud of thy Alms, nor ascribe any thing to thy own deserving, a sin that we are too too prone unto, as Israel was, Deut. 9.5, & 32, 27. whereof they are often warned to take heed. Use 3 And let us from hence be encouraged, to come to God, notwithstanding the great unworthiness we find in ourselves, of any mercy. Oh! say some, I have nothing; am nothing, nay worse than nothing, stark naught, I deserve nothing, how can I expect to have my prayers heard? Say it be so, yet no unworthiness of our own hinders the mercy of God from us, (if we seek unto him unfeynedly, in sundry examples you may find, that none have found so much favour and mercy from God, as those who have come unto him in deepest sense, of their own unworthiness: so the woman, that Christ cured of the bloody issue, Mark 5.27, 33. Luke 7.6, 7. Luke 15.21. Luke 18.13. Math. 15.27. Mark 5.27, 33. and the Centurion, Luke, 7.6, 7. and the Prodigal, Luke 15.21. And the Publican, Luke 18.13. And the woman of Canaan that judged herself to be no better than a dog. Who could have deeper sense of their unworthiness then these? and who ever sped better in their prayers then these? It is not in our own name we go to God, but in Christ's, Heb. 4.16. not trusting in our own merits, Heb. 4.16. but in God's mercy, which is our merit. He that obtains no more than he deserves, will find little heart to pray, and may spare the Labour of Thanksgiving: which is the next Use we should make of this Point. Use 4 Seeing all is given; and Praise to your Petitions: be thankful for what you have, as well as beg that you have not, Psal. 50.15. Phil. 4.6. Psal. 50.15. Phil. 4.6. we have never cause to pray to God, but we have like cause to praise him. We read of one Thales Milesius that having communicated to one Mandrita, (another Philosopher) an admirable discourse, of the motion of the Heavens, he gave him great thanks, for the instruction; and asked him, What recompense he should give him for the dowment? to whom Thales thus replied; O Mandrita, it shall be sufficient for me, if when thou divulgest this secret tibi non ascripseris sed me ejus repertorem praedicaveris, that thou do not ascribe this to thyself, but confess that it was my invention: This man requires of man, much more justly doth God require this of us, and this is all that God requires, Deut. 16.12. Deut. 10.12. a poor Rent, and return indeed. This is the way to have mercis continued to us, and to be further trusted with favours, as the Tradesman dealeth with his Customers, so dealeth God with us: pay as you do take up, and he will further trust you, and pay him in his own Coyn. He that bought (in former times) any of the King's Land, did pay for it in the King's money; So give God that which is his own for it, that is his mercy; and to give God his mercy, is to give God thanks for his mercy. josephs' Brothers stood ready with their presents in their hands, when they came to joseph, Gen. 43.25. So must we with thanks, Gen. 43.25. when we come to God for any suit, God expects it. Prayer, and Praise should be like the double motion of the Lungs; the Air that is sucked in by prayer, should be breathed out again by praises. Call then upon your souls, for the performance of this Duty, Psal. 103.1, 2. Psal. 103.1, 2. forget not all his benefits: as much as to say, (by an ordinary Hebraism) forget not any of his benefits. What we win with Prayer, let us wear with thankfulness; and not give God cause to brand us with Ingratitude, as he did those Lepers, Luke 17.17, 18. but one of those ten, was the figure; Lukke 17.17, 18. the rest were as the cipher (saith one,) and he that returned thanks was a Samaritan too: more shame for God's Israel, that God should have the best Tithe, out of a strange field. And thus much of the Promise which is here made to Ask, Ask and it shall be given you. Now to the second Term seek and you shall find. Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seek Ye. As in Ask we employ our tongues, so in seeking our eyes, both of the body and mind. Seeking is an action of diligence and care, in endeavouring to find out something that is missing, as 1 Sam. 9.3. Luke 2.48, & 15, 8. 2 Tim. 1.17. so that this is a further degree than the former: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it and somewhat more. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is but a piece of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this hath both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in it, it must be done with fervency. Something is employed, and something imported in the word, That employed, is, Doct. All of us are at some loss. Math. 10.6, & 15, 24, & 18, 11. Luke 19.20. 2 Cor. 4.3. The Scripture speaks of our natural condition as of a lost condition, Mat. 10.6, & 15, 24, & 18, 11. Luk. 19.20. 2 Cor. 4.3. Three Parables we have Propounded by our Saviour in one Chapter, Luke 15.4, 9, 24, 32. all to confirm this one Truth unto us. Luke 15.4, 6, 9, 24, 32. But what are our losses? Alas, more than we are able to declare: we have lost our God, his Love and Favour, and with him Heaven and Happiness, Rom. 3.23, 24. Ephes. 2.12. Rom. 3.23, 24. Ephs. 2.12. Psal. 58.3. Esay 53.6. Secondly, we have lost ourselves too, we are all wandered out of the way Psal. 58.3. Esay 53.6. we are all naturally to seek in that. Thirdly, we have lost all the good we had, even our best abilities; so that we have no power to do good, Rom. 3.12. Rom. 3.13. He spoke well that said, He which hath himself, hath lost nothing: but we in losing ourselves, have kept nothing; The Image of God after which we were first Created is lost, and that consisted in two things in Conformation and Domination. Now there is no Conformity in man, with the holiness and righteousness of his Creator; and as that is lost, so is man's Dominion and Rule over the Creature, they rise up against him, and will not be subject: we have lost our beauty, health, strength, and all external good things, wherewith the life of man was honoured. And at last the loss of the soul, the greatest of all. Reas. If you ask me, How this came to pass that we are at such a loss? I will tell you briefly: First, this came to pass through Adam's defection, Unthanfullnesse; and Ambition. God made man happy, Eccles. 7.29. but he sought out many inventions, through Satan's Suggestions: he, aiming at a higher estate then that wherein God set him, lost all; and we his woeful posterity are enforced to sit down by it, Rom. 5.12, 18. Rom. 5.12, 18. Secondly, it happens through our own actual transgressions, for being left to ourselves, we lose ourselves more and more, whilst we wander in the wilderness of this world, after blind guides, as the lusts of the flesh, the lust of the eyes, and pride of life, 1 John. 2.16. Luke 12.15. 1 John 2.16. We read of a rich man that lost himself in a corner of this wilderness, his Barn, Luke 12.16. but many lose themselves in a far less Room. Thus wand'ring, we fall into the hands of Thiefs and Robbers, as the stray sheep many times doth into the hands of bloody hounds, and mastiffs: so did that poor man that travailed from Jerusalem to Jericho, Luke 10.30. The Devil spoils us, Luke 10.30. and robs us of our gifts and graces, and leaves us sorely wounded. Use 1 What shall we say to those, that are not sensible of their losses? Worldly losses (indeed) men are very sensible of, as loss of goods, loss of Cattle, etc. in these cases we cry out, we are undone, all our Neighbours shall be acquainted with them. With Rachel, (for the loss of her children) we cry out, Jer. 31.15. and will not be comforted; but that loss which we have sustained, and daily do sustain, by sin, and sinful courses, doth not once trouble us, (or very little). How many lose their precious time by idleness? their wits by Drunkenness, their strength by incontinency? their health by intemperance, their estates by Prodigality? their Credit and Reputation by lewdness, and dishonesty? yea their very souls by wickedness, and impiety, and yet are not sensible thereof? And is there any loss to be compared with that? our Saviour tells us there is none, Math 16.29. Math. 16.26. But it is so long since that this hath been lost by Original, and Actual sin, that if some be asked, Whether they have or ever had a soul, they cannot tell; so senssesse are we of this loss. Use 2 Me thinks this might prevail with us, to forbear the practice of sin, seeing it hath brought, and doth daily bring such loss unto us: no man that ever yet had to do with it, but was a great loser by it, in the end. A man may be a great loser in spiritual things, as well as in Temporal, and as many ways; yea more: All which would be avoided by us. Sometimes men suffer Loss in worldly things, by Trading, as in buying dear, and selling cheap; or neglecting their Markets, for want of insight into their trade: And the same way, we may be losers in spiritual matters. God complains of his people that they had sold themselves for nought, Esay 52.3. Thus Ahab sold himself to work wickedness, 1 Kings 21.25. And Esau his birthright for a mess of pottage, Esay 52.3. 1 King. 21.25. Heb. 12.16. Math. 26.35. Heb. 12.16. judas was a bad Merchant, to sell his Master for 30 pence: Whereupon (saith Austin) judas sold his salvation, and the Pharisees bought their damnation. Many sell that cheap, that cost dear: these buy and sell, but live by the loss. Sometimes men become losers, by Crediting and Trusting either others, or themselves too far. And thus the Sinner becomes a loser; he trusts the Devil on his word, as Eve did Satan, he promiseth pleasure, and delight in sin; Repentance time enough hereafter; better opportunity, then, to serve God, then now, better Markets afterwards, etc. but he deceives men, and that they find when it is too late. The wicked work a deceitful work, Prov. 11.18. (saith Solomon): Trust not then, Sin, Satan, nor any of his Factors; Jer. 17.5. jer. 17.5. It was a good speech of Sir Thomas Moor, He would not pin his Faith on any man's sleeve, for that he knew not whither he would carry it. Sometimes men lose by Gaming, and bring thereby many a fair patrimony to nothing; vita nostra lusus, (saith wisdom, Chap. 15.12.) our Life is a Game. Man and Satan are the Gamesters: Satan stakes, but it is against the soul, which man must stake down; that the Devil throws at. The Devil is not so prodigal in his staking, Math. 4 9 as he seemed to be, Math. 4.9. for he well knew that all the souls in the world lay at that stake, if Christ would have ventured; but to this man he stakes honour, to that man pleasure: to that man profit, and what cares he if he lose many stakes, if he can draw but that one, the soul; having drawn that, he will play no more. He is a fowl Gamester, and hath many wiles, 2 Cor. 2.11. 2 Cor. 2.11. he casts fowl at every throw; and who ever played with him, but was a loser? He is a Cogger, and Cheater, and we had need beware of such a Gamester. Other ways, yea many other ways, there are whereby we become great Losers; but these are the most ordinary, which I advise you to take heed of: say not that thou hast ever lost by Trading, Gaming, or ill Husbandry; all thy losses have come this way. In all our losses it is wisdom (saith one) to have an eye to what is left us, as well as to what is lost. To what is lost, that if it be possible we may recover it; to what is left (be it but a little) that we may be thankful for it. We are not yet such losers by sin, but that something is yet left us: We have sense, and Reason, we have still eyes, ears, and hands, and feet, and natural abilities which may be, and aught to be, improved, towards the recovery of our losses; yea our Lives are continued unto us, and that is no small mercy, for whilst there is Life, there is hope. These let us employ and improve, with our best endeavours, (as we are here exhorted by our Saviour,) that we may find what we have lost. And that is the next thing which is imported in the word Seek. Bare Ask serves not to recover what hath been lost, there must be a seeking. Doct. It is not enough to sue by Prayer, but we must pursue by our pious endeavours, to recover what is lost by us. In seeking, there is a double Act; one of the Desire, the bent of our Affections must be upon that we seek after: As one in seeking of a Jewel that is lost; he sees not other things that lie in the way, the mind is so bend upon that he seeketh after. Secondly, an Act of Endeavour using the best means, and most likely for obtaining that we seek. As the woman in seeking for her lost groat, She lights a candle, Luke 15.8. and sweeps the house, which was the ready way to find it: So our Prayers must be seconded with our best endeavours, for the obtaining of those things which we are at a loss of. Pro quibus orandum, pro eis laborandum, (saith Augustine) those things we pray for, those things we must labour for. All our Petitions and Requests, must be practised as well as prayed, Psal. 27.8. Psal. 24.6. Cant. 3 1, 2, 3. Luke 2.45. 2 Tim. 1.17. Exod. 14.10, 16. Psal. 27.8. The Godly are in this respect called a Generation of seekers, Psal. 24.6. Thus the Spouse sought her beloved, when she miss him, Cant. 3.1, 2, 3. So did Mary Christ, Luke 2.45. three days she spent in seeking, before she found him. So, 2 Tim. 1.17. We read Exod. 14.10, 16. that Moses cried unto the Lord, God blameth him for resting upon prayer, with neglect of the means: he should hold on his course, and make way for Gods help, as well as pray: God wills him to go on, and the Children of Israel to go on, God's help is not enough, without our Endeaours. So, Exod. 17.19. Moses falls to prayer, Exod. 17.19. but while he prays, joshua must out and fight: in vain shall Moses be in the Hill, if joshua be not in the Valley. Jos. 7.10, 11. So, Ios. 7.10, 11. Get thee up said God to praying Joshua, wherefore liest thou upon thy face, Israel hath sinned, go and search, etc. Jacob prays to God for protection, against his Brother Esau, and yet he seconds his Prayers, by his Endeavours; sending Presents withal to pacify his Brother's wrath, Gen. 32.6. Prov. 2.3, 3, 5. Gen. 32.6. Thus we are directed, Prov. 2.3, 4, 5. If thou criest after knowledge, and liftest up thy voice for understanding, There's Prayer: If thou seekest her as silver, and searchest for her as hidden treasures, There's Endeavour, etc. Reas. And indeed to pray, and neglect the means, for obtaining what we pray for, is but a mockery of God; a tempting of his Majesty. He works (ordinarily) by means, and expects that we should be ready Instruments to effect his will, which to refuse, cannot but displease him highly, Math. 4.7. nor is it available, Math. 4.7. Pru. 14.23. Prov. 14.23. In all Labour there is profit, but the labour of the lips tendeth to penury. Lip-labour is but lost labour, bare begging is bootless. Use. Such then, as second not their Prayers, by their pious Endeavours cannot be excused: yet many such there are, which with the Carter that Isidorus mentions, who when his Cart was overthrown, would needs have his God Hercules to come down from Heaven, and help him up with it: but whilst he forbore, to set his own shoulders to it, his Cart lay still in the mire, and so would have lain, had not one, (who had more wit) advised him to put his own shoulders to it, and shove hard, and then pray. Joh. 6.34, 35. Those we read of John 6.34, 35. would fain have that heavenly bread, which Christ told them of. Lord evermore give us of that bread, (say they): but they would not, as Christ tells them take the pains, to come to him for it. Such desires are no better (as Solomon tells us) than the lustings of the sluggard, Prov. 13.4. and such a desire slays a man, Prov. 13.4. Prov. 21.24, 26. Prov. 21.25, 26. that is, it tends to his destruction, for that he will not second his desires with his Labours and Endeavours; your desires being idle are deadly, and destructive to you as was his to him, of whom I have read: who being a great frequenter of Alehouses, and Taverns, yea and wor●e places; yet durst never go out of his own doors, without saying his prayers in the morning, which being done he would say, Now Devil do thy worst, as if the Devil were charmed by that spell; so that he durst do nothing to hurt him when yet he avoided not his Temptations, but thrust himself upon them: Many say, they p●ay against such a lust, etc. and yet get not the victory, but they add not the means which should second their Prayers; so they may thank themselves. Use 2 Wherefore as David said to his Son Solomon, Arise, and be doing, and the Lord God be with thee, so let me say to you, 1 Chron. 21.16. Arise, and be seeking: The Lord will be with you whilst you are with him. Whilst you are with him, in seeking with fervent Affections and hearty endeavours, he will be with you, in blessing your labours, he stands at our right hand, to save us (as David shows) Psal. 16.8, & 109, 31. Now the right hand, you know, Psal. 16.8, & 109.31. is the working hand, he stands there to bless us, and prosper our labours. but he stands not at our left hand to secure us, in our idleness; Ora, Labora was an Emperor's Motto: So it is the Christians, Pray, Pray, Pray, said that Martyr, so to that add Work, Work, Work. Pray and Work; Work and Pray; Exod. 28.14. Esay 65.1. Rom. 8.26. let these be like the Bells and Pomegranates about Aaron's robes: God infuseth his First grace into thee, merely as a Giver, that is found of them, that sought him not; but his subsequent Graces, as a Helper, therefore we call them Auxiliant graces, Helping graces; and we always receive them when we endeavour to make use of his former grace. I cannot look for his help, unless I endeavour withal to help myself: Help always presumes an endeavour, and co-operation, in him that is helped. Now the spirit is said to help our infirmities, Rom. 8.26. By the grace of Prayer, it will help us, and by our godly endeavours we must help it. I put God to more, and his spirit to more, than he hath promised, if I do nothing towards the obtaining of mercies promised, and recovery of my losses, if I seek not. Remember what pains Saul took in seeking after his Father's Asses, which were lost, 1 Sam. 9.24. 1 Sam. 2, 9.4. Is it not a shame for us that we take no more pains in seeking after a lost Heaven, a lost soul? Let this quicken us in our Endeavours. Some Objections we meet with, made against this Doctrine. Obj. The promise is made to the Prayer of faith (may some say, Math. 21, 22.) If then, I believe that I shall be heard, Math. 21.22. it is enough though I use no more endeavour. Resp. The promise is, If we pray in Faith we shall be heard; but that Prayer is not made in Faith that neglects the means, that God requires to be used, but it is the Prayer of Presumption. God hath so coupled the end, and the means, as that without using the means (when the means may be had) the end cannot be attained, Acts 27.30. Acts 27.30. Except these abide in the Ship, ye cannot be saved, (said Paul to the Centurion,) Why, might some say, God hath told you, that there shall not any man's life be lost, and you say, that you believe God, vers. 25. what need we then to let these men from going out? Yes, God must be trusted, but not tempted, by neglect of due means, which God doth ordinarily work by: had these gone away, they should have wanted hands, to bring the Ship nearer to the Land. A groundless warrant hath that man for his Assurance to be heard in Prayer, that neglects the means which God hath prescribed to be used. Obj. But (as we have heard before) Prayer is the best means that can be used in our distresses; what need more endeavours? Resp. But it was not said before, that Prayer is the only means, as if all other were excluded. It is but a part of the means, albeit it be the best part, and principally to be used. A Physician puts many Ingredients into his Physic, and yet there is one Principal Ingredient amongst the rest, which he highly esteems; and makes account that it will effect the Cure: so in this Case, other means that God offers must be used, for the effecting of what we pray for: Acts 27.30. 1 Cor. 3.7. Psal. 127.1, 2. Phil. 4.6, 7. but it is Prayer that sanctifies these means and blesseth all unto us, 1 Cor. 3.7. Psal. 1, 27.12. Phil. 4.6, 7, Obj. But in joining our Endeavours with our Prayers, we seem not to put that confidence in God, as we do when we trust him only, with the effecting of that we desire of him. Resp. The more Confidence that we have in God, the more careful we should be, to use the means which he hath prescribed and appointed for us to use? Dr. Preston 〈◊〉 Prayer. A Physician prescribes us such a course of Physic to be used, such a diet to be followed, etc. Now, if I do put my Life into such a Physicians hands, and trust to his skill, I shall be very careful to observe his Rules, and follow his Prescriptions: so is it, in this Case. Obj. But means may be wanting; Is it to any purpose then to fall a praying? We must be neither further off, Resp. Acts 12.10. nor nearer the means than befits us: You read Acts 12.10. that when the Angel brought St. Peter out of Prison, the Iron gate opened of its own accord; there was no man there to open it, God's finger shall do it: but when he came to the house of Mary the Mother of John, he was fain to stand before the door and knock, Vers. 13. vers. 13. We may think it strange that Iron should give way, and would make opposition; but God would not show his finger, where man's hand was to be used. If we have the means, we are to use them, because it pleaseth God to work by them; as the ordinary Instrument for the effecting of his promises; Psal. 127.1, 2, & 42, 6. Deut. 8.3. yet we may not trust in them, nor to them, Psal. 127.1, 2, & 42, 6. Deut. 8.3. So look we on the means, as knowing they are but means; the blessing comes from God, which by Prayer we crave: and God to show himself chief, 2 Chron. 14.11. can (and oftentimes doth) work without means, as, 1 Chron. 14.11. and against means suspending the power, and operation of natural causes, as when the fire burned not, the water drowned not; the Rock gave water, and the Iron swum; So that God hath not tied himself to the means and use of them: If the means be withheld, his power is not: Pray still, and leave the success to God. And so we have done with the second Act, required in my Text: Seek. The promise made to it, follows. Doct. [And you shall find] Thence we infer that, Amos 5.4, 6. Such as seek faithfully, shall find infallibly, Amos 5.4, 6. Seek you me and you shall live, saith God. So the promise runs through the whole Scripture, Deut. 4.29. Thou shalt seek the Lord thy God, Deut. 4.29. and find him; And Jer. 29.13. Ye shall seek me and find me, when ye shall seek me with all your hearts, Jer. 29.13. 2 Chron. 15.2. So, 2 Chron. 15.2. If you seek him he will be found of you. And the whole house of judah found it to be so, for when they sought him with their whole desire, he was found of them, Vers. 15. 2 Chron. 15.15. According to the word of the Prophet, this David assured his Son Solomon of, if thou seek him he will be found of thee, 1 Chron. 28.9. Psal. 34.4. Cant. 3.4. Lament. 3.25. Math. 13.44. Luke 15.9. Esay 45.19. Esay. 8.19. 1 Chron. 28.9. he had himself found it experimentally true, Psal. 34.4. I sought the Lord, and he heard me, and delivered me from all my fears. So more, beside David, Cant. 3.4. Lament. 3.25. Math. 13.44, 45. Luke 15.9. And this God hath not spoken in secret, in a dark place of the earth, saith the Prophet Esay 45.19. (as did the Prophets of the Heathen Gods, who spoke uncertainly, and obscurely out of dark denns, Esay 8.19. but) the Lord speaks righteousness, and declares things that are right; goodness and truth concur in him; goodness in inviting us to seek him, (as willing to be found,) and truth in not deceiving, and frustrating of our hopes when we do come unto him, and seek him. Reas. Should not God be found of those who seek him truly, he should withstand his own glory, (in losing the praise of his truth) which is the main end of all his mercy, They that seek after the Lord shall praise him, Psal. 22.26. (saith David, Psal. 22.26. How praise him? Namely, in acknowledging him, true in all his promises, and plentiful in his mercy. nor will the Lord so far dishearten and discourage his servants, as to suffer them to lose their labour, & their pains in seeking; but he will uphold them in that duty. Who would use the means? depend upon the promise, & c.? if there were no hope of finding what they seek for, Psal. 10, 18. Psal. 9.10.18. The Poor shall not always be forgotten, the hope of the afflicted shall not perish for ever. Prov. 10.28. So, Prov. 10.28. The hope of the righteous shall be gladness: they shall have Comfort in seeking: Hope, and joy in hoping good success; in which success, is happiness. Obj. But there are many who have sought, Hos. 5.6. Rom. 11.7. Heb. 12.17. Luke 13.24. and yet not sound. So Israel. Hos. 5.6. They shall go with their Flocks and Herds, to seek the Lord, but they shall not find him, and Rom. 11.7. Israel hath not obtained what it seeketh. Of Esau it is said that he sought carefully with tears for the blessing, yet found no place for Repentance, Heb. 12.17. And many shall seek to enter in, but shall not be able, Luke 13.24. Indeed all Adam's sons are a Generation of Seekers, but all are not happy in finding, what they seek: but you must know that there is a twofold seeking; one right and true, when all due Circumstances are observed therein; that, fails not: And there is another kind of seeking, which is unsound and Hypocritical, no marvel if that be unsuccessful. It is the former kind of seeking that we speak of, a true and faithful seeking, and the infallibility of finding attends upon that. He that seeketh, Quae oportet, & quomodo oportet, cannot miss finding what he seeks for. Some there are that seek, what they should not seek but rather shun: He that bids us seek, saith likewise Seek not, Amos, Amos 5.5. 5.5. Seek not Bethel: nor enter into Gilgal, go not up to the Calves of Bethel; nor to the high places, and altars of Gilgal. So, Jer. 45.5. jer. 45. ult. Seekest thou great things for thyself, (as honour, pleasure, riches, great estate, etc.) these are great things indeed in the eyes of men of this world, (who having an itching desire after them, will scratch for them till the blood come) seek them not (saith God,) such things should rather seek us, than we them: they are inter Vtenda, rather than inter Quaerenda, (as one speaks): use them we may; seek them immoderately, we may not (th●y being but superfluities.) Those things that must be sought after especially, are things that are above, Colos. 3.1. Colos. 6.1. Zeph. 2.3. John 8.21. Math. 6.33. Gal. 4.6, 7. Jam. 1.12. Psal. 4.6. Phil. 2.21. Such things as Zephanie speaks of, Zeph. 2.2. God and his favour, Christ, and his righteousness; john 8.23. Math. 6.33. the spirit of grace, and the graces of that spirit, Gal. 4.6, 7. jam. 1.17. These are great things indeed, and in seeking these things most of the world are failing. David speaks of many such, Psal. 4.6. St. Paul saith all, Phil. 2.21. that is the most of all: these run after a shadow, but selom overtake it. Others seek recta, but not rectè: right things, but they seek not rightly. Three ways saith Bernard, Bern. in Cant. Ser. 15. men may be frustrated in seeking. Cum non in tempore quarunt, aut non sicut oportet, vel non ubi oportet: when they seek not in a due time, nor in due manner, or not in a fitting place they lose their labour. Some fail in the Quando; they seek, but out of season. The Spouse sought in the night, Cant. 3.1. but found not him she sought for. The time of ignorance, and darkness, is no time to seek in, but the time of light and knowledge: Math. 15.10, 11. Heb. 12.17. Some seek when the Door is shut, so did the foolish Virgins; and Esau when the blessing was bestowed. They shall seek thee in a time when thou mayst be found, Psal. 32.6. Prov. 1.28. Job. 8.5, 6. Prov. 8.17. Math. 6.33. (saith David) Psal. 32.6. implying, that there is a time when men may seek God, yet not find him. And such a time indeed there is, Prov. 1.28. They shall seek me early but shall not find me, and yet the Promise is made to early seeking, job 8.5, 6. Prov. 8.17. But you must know that there is a twofold earliness, God's Early, and Man's Early: Gods Early is to seek him in the first place, Eccles. 12.1. Psal. 57.8, & 63, 1, & 88, 13. in respect of order, Math. 6.33. Early in respect of Life, Eccles. 12.1. Early in the day, in respect of other business, Psal. 57.8, & 63, 1, & 88, 13, Such earliness is acceptable. Man's early is, at the beginning of his trouble, sickness, sorrow; and so it may be too late. If we take Gods early, we are sure to find; but if we take man's early we may hap to miss. Early Seeking, is the way to find. Some again seek, but not in the place right, Vbi quaerunt bona, locis non-suis; they seek for things out of their proper Orbs, (as one speaketh). The Spouse in the Canticles sought him whom her soul loved that was a good what; but she sought him in her bed, Cant. 3.1. Aug. Confess. Lib. 4. c. 11.12. and that was an ill where, Cant. 3.1. Do you seek the valiant one in a Bed? No, no, (saith Austin) seek What you seek, but not Where you seek: the bed was no fit place to seek him in, who had no place whereon to rest his head; whilst she seeks him there, she doth but lose her labour: Joseph and Mary missing Christ, sought him in cognatione carnis, amongst their kindred; Luke 2.44. John 2.39. they found him not there, he was in Domo Patris, in the Temple, his Father's house, there they found him. How, O sweet Jesus, shall I find thee amongst my Kindred, (saith Holy Bernard) when thou wert not found amongst thine own natural Kinsmen? Quomodo, o bone Jesus, inter cognatos meos te inveniam, qui inter tuos minimè es inventus? Bern. Luke 24.5. Math. 24.23. Cant. 1.7. Marry Magdalen, with some other women, sought him in his grave, but seeking the Living amongst the dead, it was to no purpose. Some seek him in secrets, Math. 24.23. Others in profane Company, and places; they seek Life, in the Region of Death. No marvel if such find him not, God's house and habitation is the finding place; Cant. 1.7. There Mary found him. Papists, they seek in Pictures, instead of Scriptures: vicious Livers, hope to find in worldly vanities; they seek for honour in Pride, when it is to be found in humility; they seek for Reputation in Revenge, when it is to be found in Patience; they seek for Content in Riches when it is to he found in Godliness: Many such seekers there are in the world, but mistaking the place, all their hopes of finding will be frustrate. Lastly, Others fail in the sicat, it may be they seek in due time, and in the right place too, but they fail in the manner of seeking, they seek not as they should. Some seek without Eyes; they have the eye of Sense and Reason, but that of Faith is wanting; they seek ignorantly, and unbelievingly, their eyes are not opened; they know not what belongs to their peace. The jews sought, but miss, Luke 19.42. Rom. 11.7, 8. that they sought for; for that they had no eyes to seek withal, Rom. 11.7, 8. Whilst men remain in ignorance, and are blinded; they may with the blind Sodomites grope for the Door, but they shall not find it. He that comes to God, must believe that he is, and that he is a rewarder of them that seek him, Heb. 11.6. Heb. 11.6. Some seek, but without a Light, as our Familists, Anabaptists, and that Sublimated generation of Quakers, newly sprung up: they scorn the Scriptures, and seek in the dark co●ners of Enthusiasms, and Revelations. Search the Scriptures, saith Christ, John 5.27. John 5.37. but these will none of that. Some seek, but without Humility, proudly and boastingly, not upon their knees, but tiptoes, as did that boasting Pharisee, Luke 18.11, Rom. 6.31. Luke 18. and other Justiciaries: So Israel sought it by merits, Rom. 9.31. God must be seek humbly, and submissively, Seek the Lord ye meek of the Earth, Zeph. 2.3. Zeph. 2.8. Some seek, but without Sincerity; Fictitiously, and Hypocrititically: so Paul sought God, 1 Sam. 28.6. Math. 15.8. Jer. 29.13. Deut. 4.29. Hos. 7.14. John 6.26. Tract. 25. in John. Vix quaeritur Jesus propter J●sum. Bern. ad Fratres in Erem. Ser. 2. 1 Sam. 28.6. and the Hypocritical jews who drew near with their mouths, but their heart were far from God; You shall seek me and find me, saith God, when? When you shall seek me with all your heart, Jer. 29.13. So, Deut. 4.29. Some seek, but not purely, and chastely; they seek not grace, for grace's sake; nor Christ for Christ's sake. So, Hos. 7.14. joh. 6.26. searcely is jesus sought for jesus, (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, etc. So, Esay 26.9. Marry at the Sepulchre, was so intent, that she minded not the Gardener. 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. joseph and Mary continued three days Seeking. So Onesiphorus sought Paul till he found him out, 2 Tim. 1.17. All such seek and miss, because they seek amiss. And so much for Answer to the Objection. Use 1 If then at any time, we Seek and find not, impute the failing unto yourselves, and not to God: for he never said in vain to any of the house of jacob, 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. Use 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 man's hands, we often fail; but if we Seek the best, at God's hands we always Speed. We may go to the Physician, 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 kindness, and favour, and find 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 pass 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 enjoined, 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 Ox, or some other strong necked beast, which runneth with the Horn 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 ask is not enough, Seeking not sufficient, unless we so ask, so seek, as that we Knock withal, in our ask, and seeking. Something is employed in this term, as well as imported: that employed, is, that, Doct. Heaven hath a Door, A Door, or gate we know, is properly that whereby an entrance 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. 25.2● Math. 25. 1●. 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. john, 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 let's in. And it is a large two leaffed 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 leaf 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 Judgement 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 entered into the Holy of Holies, Heb. 10.19, 20. with the blood of Beasts. Now we have free entrance into Heaven itself, (which is the Truth and Substance of that shadow) through the precious blood of jesus Christ. He is that new and ever living way ordained, and consecrated for our only passage into glory. Man, by his transgression was not only 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 pitying man's misery) ●ent his Son, to satisfy his Justice, for man's 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 sharpness of Death, Aditum per vulnera pandit. thou didst open the Kingdom 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 entrance; and that it was made by Christ alone. For (as St. john speaks 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, joh. 14.6. and the Door john 10.7. and to have the Key of David, Revel. 3.7. yea of Death and Hell, Revel. 1.18. Use. Let such take notice of this Doctrine, as think it an easy matter to enter into Heaven, 1 Cor. 6, 10. Revel. 21.8, & 22, 15. albeit they find 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 Comers, 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 ourselves, 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 wonderful 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. Peter's keys which the Pope pretends to have, fit the wards of that Lock. These keys that hang at the Pope's girdle, are the keys of the bottomless 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 cheered up by his Confessor, after this manner. Quid times, sancte Pater, etc. what makes you thus afraid, (most holy Father) you have the keys 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 ourselves. nay, the very Angels of Heaven, those Celestial 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 than 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; otherwise they could not pass in, or out: And shall any wicked Liver think to get in, without God's leave? Oh desperate folly! Use 2 Secondly, what cause have we to magnify the riches of God's goodness, 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 pass 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 been no Door of Hope, (as we see there is) we had been 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 nails that fastened him to the Cross, are the key that unlocked it. An entrance, a passage is made for our Prayers, so that they may come into God's presence, and a passage for God's 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 ne●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 knowledge 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. Fellow that call, it will bring you to the Door, and being come, knock as we are willed by our Saviour, Reve l. 4.1. and knock with violence: So much (as I have said) the word imports; and giveth us to understand, that, Doct. There is a Holy violence to be offered at the gate of Heaven. Having found the door, it is not enough, to call, or ask, Ho, who's within there? Nor to rap easily, and gently; there must be a bouncing (as we use to speak) with the hand too: we must lay on with all our might, if we look to be admitted. The Kingdom of Heaven, (saith our Saviour) suffers violence, and the violent take it by force, Math. 11.12. which words, Math. 11.12. albeit in a more peculiar manner, are to be understood, of that confluence of people who with great eagerness, followed after john's Ministry; yet it is appliable to this Duty of Prayer; and to all other means whereby the Kingdom of Heaven is sought; in the using whereof a religious violence is to be showed, in the zealous performance thereof. This is explained by a Parallel place, Luke 16.16. The kingdom of Heaven is preached, Luke 16.16. and every man presseth into it; No better way than by Prayer added to Preaching, do we press into that kingdom. This Holy violence, the Saints of God have used in their Prayers. What think you of Nehemiah, when he prayed himself pale, Neh. 2.6. of Daniel when he prayed himself sick, Neh. 2.6. Dan. 8.17. 1 Sam. 1.14. Dan. 8.17. of Hannah, when by reason of the unusual motion of her lips, old Ely judged her to be drunk, 1 Sam. 1.14? Preces fundimus Coelum tundimus, misericordiam extorquemus, as was said of Christians in Tertullia's days, they did not only beseech, but besiege, God; (But of this importunacy in Prayer we have before spoken, therefore here the less shall serve,) yet give leave to show you how we must knock, and with what, at the gate of mercy. It is said of the wicked, they work wickedness with both hands, i.e. earnestly and industriously with all their strength, Mich. 7.3. Mich. 7.3. so must we knock with all our strength, with both hands; one hand is not enough to knock withal, we must knock with both hands, and both littlee now. The hand of the soul, and the hand of the Body, the hand of Faith, and the hand of a godly life. The hand of the inward, and the hand of the outward man, (for as the Outward man is furnished with members, eyes, ears, hands, etc. so is the Inward likewise, in a spiritual sense) both must be employed. The hand of the soul, is Faith; A strong hand indeed: when that knocks, God soon hears: indeed it will be heard before it leaves rapping. It knocks with Authority, and presents God's Promises as his own hand writing, and obligation; As Thamar did to judah, his bracelet, and his signet, saying, Discern I pray thee whose these are. Gen. 38.25. It brings us with boldness to the gates of Heaven, Heb. 10.19. Ephes. 3.12. Psal. 116.10, Jam. 1.6. 1 John 5.14. Lament. 3.41. Psal. 142.3. Esay 1.15. Heb. 10.19. Ephes. 3.12. Psal. 116.10.11. Nor will it take a denial. This is required, jam. 1.6. 1 john 5.14. And with this hand hath the Faithful knocked at the gate of mercy, as Scripture shows abundantly. The other hand we must knock withal, is the outward or bodily hand, Lament. 3.41. Psal. 141.3. Nor may this hand be a polluted or defiled hand; such a hand shall be rappt: Nor will God regard the knocking of it, Esay 1.15. Should a Subject offer up a supplication to his Sovereign, with a hand wreaking in the blood of the Prince, the Son of the King, can be look to speed? No! this hand must be washed in Innocence; 1 Tim. 2.8. pure hands they must be that we knock withal, 1 Tim. 2.8. A virtuous and godly Life Knocks aloud; Acts 10.31. Semper orat, qui semper bona facit. good works as well as good words have a loud cry. The vices of Sodom did cry, and the Alms of Cornelius did knock and call. As Prayer is vocal, so it may be actual; we may do prayers, as well as think prayers, or speak prayers. In doing the Duty of your vocation you knock with the hand; in mortifying the lusts of your flesh, you knock with the hand, etc. In the first of the Revelation, Revel. 1.12. verse 12. we read that St. john looked back to see a voice; and if that were proper, than it is not unlikely that God will look down to hear a work. And thus you have heard that we must knock, and how we must knock. Now a word of Use. Use. How happy would it be with us, if we would offer more violence at the gates of Heaven. There is knocking & rapping at the gates of Hell; a kind of violence offered at those Infernal Doors. Now knocks the Blasphemer, Esay 64.7. by his blasphemy; & presently another &c. But who stirs up himself to take hold upon the Lord▪ On Earth likewise there is violence offered, Psal. 55.9. & 58.2. Esay 59.6. Jer. 6.7, & 54, 46. Ezek. 7.11, 23. Mich. 6.12. Amos 3.10. Obad. 10. Hab. 1.23. Mal. 2.16. Jer. 23.10. David complains of it, Psal. 55.9, & 58.2. You weigh the violence of your hands in the earth. Instead of weighing all things by Justice; they weighed matters according to the violence of their passions; they weighed out wrong for right. All the Prophets complain of this violence, Esay 59.6. jer. 6.7, & 51, 46. Ezek. 7.11, 23, Mich. 6.12. Amos 3.10. Obad. 10. Hab. 1.23. Mal. 2.16. There is enough, and too much, of such violence to be found amongst us, (but such violences are evil, and their force not right, Jer. 23.10.) But how little is there of this holy violence offered, at the gates of Heaven. Alas for us, we strive not in prayer, we knock not so as to be heard: we are like him of whom the Poet speaks, who moved his lips in prayer, as if he were fearful to be heard. Labra movet metuens audiri. Aug. Cons. Lib. 8. c. 7. (As Austin acknowledgeth he used to do before his Conversion.) Callidus a Roman Orator, pleading a cause very faintly, without any show of Affection; Tully told him that surely he was but in jest, and not in earnest, for if he had been so, the tide of his Affection would have been up. It is a shrewd Argument that such as knock gently, at the gates of Heaven; do not indeed desire to be heard of God. Use 2 Wherefore see that you employ your hands, as well as your tongues in prayer, think not, that the strength of one hand will do it, put to the strength of both; knock hard. Christ speaking of his Church, compareth it to Pillar of smoke, arising from the most rich and pleasant Composition of Myrrh and Frankincense, and other pleasant Odours, Cant. 3.6. Cant. 3.6. Our Prayers are like these Pillars of smoke, which ascend out of the wilderness of this world; but this smoke must arise from the sweet perfume of Myrrh and Frankincense. By Frankincense, some understand the burning fervency of the affection, when as an inflamed heart seeketh: and by Myrrh they understand mortification, and dying unto sin. Now that holy perfume of the Tabernacle which God appointed to be made of pure Myrrh and Frankincense, (to which it may be conceived Solomon alludeth) was to be taken of each like weight, Exod. 30.34. Exod. 30.34. If we pretend much Faith, and want Charity, or good works; if we show not forth the fruits of faith in our lives, the perfume of Prayer is not sweet in God's nostrils. If you make that perfume according to God's description put in as much of the Myrrh as of the Frankincense, of each a like weight, let holiness of Life, accompany your holy Profession of Faith; and when your hands drop down Myrrh, and your fingers pure Myrrh; then lay hands, on the handles of the Lock, (as the Church saith she did) Cant. 5.5. and knock-hard, that you may be heard. And so we have done with the Duty, Cant. 5.5. The Encouragement follows. And it shall be opened unto you. Such is the power of Prayer, Text. Doct. that the gates of Heaven cannot stand shut against it. Elijah by his fervent prayer, locked, and unlocked Heaven, at his pleasure, Jam. 5.17. james 5.17. by turning the key one way, he locked it up, that it reigned not, and by turning it again, he unlocked it, and set it open, so that the Heavens gave rain, and the Earth brought forth her fruit. And, as he fetched water from heaven by his prayer, so he fetched fire thence by it, 2 King. 1.18. Jos. 10.12. Esay 38.8. Luke 3.21. 2 King. 1.10. Ioshua's Prayer had such power over Heaven th●t the Sun and Moon stood still, till he was revenged on his enemies, as we read, Ios. 10.12. And Hezekiah by his prayer brought the Sun back ten degrees, by which it was gone down, as we read, Esay 38.8. When Christ prayed, the Heavens opened Luke 3.21. And the godly praying by the same spirit, have the like power. When St. Steven was brought forth to be stoned, he knocked at the gate of Heaven, by his fervent prayer, Acts 7.56. Lord let me in, Lord jesus receive my spirit: and presently the Doors of Heaven opened unto him: this he saw; and did see withal Christ jesus whom he had preached, Standing at the right hand of God, Christus stat ut Vindex, sedet ut Judex. as being ready to revenge his wrongs, Acts 7.56. Obj. But the Virgins knocked, yet could not be admitted, Math. 25.11. So other, Math. 25.11, So Luke 13.25. Luke 13.25. Resp. But they were Hypocrites, and graceless persons; and the Promise is not made to such: nor will every knocking do it (as before was showed you) but the knocking at the gate, by the hand of Faith, and of a holy Life. Such as so knock shall have the Door of Heaven fling open to them, that their Prayers, and Persons too in due time, may enter. Use And now methinks, if nothing that hath hitherto been said concerning Prayer, should cause you to be in love with it; yet this that is now spoken, of the efficacy and power of it, should cause you to affect it. Austin aytly terms Prayer the key of Heaven, for that it lets us into God's treasury, whence we may take what we will; it opens the Door, and gives us entrance, yea possession of the whole house. There is a kind of Omnipotency in it. Oh! what cannot Prayer do? If the Door of Heaven cannot be kept shut against it, can prison Doores? iron gates withstand it? It cannot be. There is no prison so strong, but prayer is able to make the Door fly open: Read, Acts 12.5, 6, 7. Acts 12.5, 6, 7. Peter is committed to prison by Herod, the Doors are fast locked upon him; and lest the prisoner should make an eascape, he is bound with two chains, and strongly warded with a double watch: so that in humane judgement there was no possibility of escaping, and yet Peter is delivered, and that through the Prayers of the Church. The Church sent up their prayers, and God sends down his Angel; who awakes him, unbindes him; directs him, instructs him, & brings him out of danger, before he leaves him: by which it appears that it was prayer, rather than the Angel that delivered Peter out of prison; for prayer went up, before the Angel came down. Another like Instance we have, Acts 16.15, 26. Acts 16.25, 26. Paul and Silas are put into prison; cast into the lowest dungeon; laid fast in the stocks, neck and feet together; made sure enough, (one would think): they betake themselves to prayer, they send that on their errand into Heaven, and it knocks so heard, that it shakes Heaven and Earth; by and by the prison Doores were opened, and every man's chains loosed and fell from him: such is the power of prayer, that no Door can stand barred against it. This St. Paul knew right well, by his own experience, insomuch that at other times when he was a prisoner, he trusted that through the Prayers of the Saints he should be delivered, Philem. 9.22. Heb. 13.18, 19 No such way to procure deliverance for Gods imprisoned servants, Philem. 9 22. Heb. 13, 18, 19 as to send up hearty Prayers to Heaven on their behalf. And as no Door on Earth, can keep shut against it: So no power on Earth is able to withstand it. Thou hast prevailed with God: (said the Angel to jacob) and shalt with man. If it can conquer God, it is able to prevail against Esau's wrath; Gen. 32.28. man's greatest malice shall fall before it, as did Haman's malice before Esther, Esther 4.16. The craftiest pate shall not defeat it, Ester 4.16. 2 Sam. 15.32. 2 Chron. 14.9, 11, 12. Exod. 17.11. 2 King. 19.15, 35. the counsel of Achitophel shall whither before David's prayer, 2 Sam. 15.32. the greatest army shall fly before it, as did the host of a thousand thousand Aethiopians before the the prayer of Asa, 2 Chron. 24.9, 11, 12. So, Exod. 17.11. prayer of Moses is more powerful to conquer an host of Enemies than the swords or pikes of all Israel besides: so was Senacheribs host overthrown by Hezekiah's prayer, 2 Kings 19.15, 35. The prevailing Power of Prayer, Anno Dom. 175. Tertull in Apologet. Cohors Fulminea: Justin. Mart. Apol. 2. Niceph. Calist. Eccles. Hist. Lib. 4. c. 12. is not only to be found in sacred story, but it hath been recorded in all ages of the Church. In the Primitive times, the Legion of Christians was called the thundering Legion; For that upon their prayers, God scattered their enemies with thunder, and refreshed themselves with showers in a great drought; which was done when Marcus Antonius waged war against the Germans: his Army being brought into a desperate condition, through great and long thirst, the Christian Soldiers fell upon their knees, and craved help of God, and were suddenly, not only relieved with great showers of rain, but their enemies were also strucken down, with many strokes of thunder; whereupon they were termed, (as aforesaid) Cohers Fulminea. After this, Anno Dom. 394. Ruffinus. Socrates. Doro. et Ambros. de obit. Theod. in the good Emperor Theodosius his time, in a battle sought, against the Tyrant Engenius, when the day was almost lost, and in the sight of man an apparent overthrow was at hand; the Emperor lights from off his horse, and stepping before his Army, (and in the sight of the Enemy) falls down prostrate on the earth, crying our, Ubi est Deus Theodosii? where is the God of Theodosius? whereupon there arose such a mighty wind, that it blew the darts of his Enemies upon themselves, in such a wonderful manner, that Engenius with all his host were utterly discomfited; who seeing the power of God so to fight against them, were forced in effect to say as the Egyptians did, God is in the Clouds, and fight for them. In latter times, we read that Henriens Anceps the Emperor of Germany, Bucholcer Chronol. upon the prayers of his Soldiers (they crying out with a loud voice Kyrie eleison, Kyrie eleison, Lord have mercy upon as, Lord have mercy upon us) flew and put to flight a mighty Army of the Hungarians, by whom he was in danger to be worsted. And we in this Land can bring in our Testimony amongst many other; that great deliverance in Eighty eight, from our enemies, which must needs be ascribed to the fruit and powerful effect of prayer, which was then put up to Heaven in that behalf. nor doth it want the Testimony, Spec. Belli. Sacri. p. 182. of the enemies of the Church, we read of the Angronians a poor people in France (that worshipped God sincerely, amidst a whole kingdom of Papists) that when as they saw the enemy to approach, they would cry altogether, for aid and secure to the Lord: whilst the Soldier fought without, the rest of the people within, Fox. Martyr. 883. (with their Ministers) put up their hearty prayers to Heaven, and that from the morning until the evening; Insomuch that the popish Soldiers that went against them, told their Commanders, that the Ministers of that Town with their prayers, conjured, and bewitched them, so, as that they could not fight. And the Queen-Mother of Scotland was sometimes heard to say, Spec. Bel. Sac. that she more feared the fastings and prayers of John Knox, Fox. Mart. Vol. 1.151.182.298. and his Disciples, than an Army of thirty thousand men: such is the power of prayer against the force, and fury of men, be they never so many, or mighty. Other instances might be produced, but I shall refer my Reader to Fox. Mart. nor hath it power, only over Heaven, and Earth; but over Hell too. Thus our Saviour telleth his Disciples (being to deal with Spiritual Powers) that some Devils were so strong, that they could not be cast out, but by fasting and prayer, Math. 17.21. Math. 17.21. Importing that fasting and prayer, is able to cast out the stoutest, and sturdiest Devil whatsoever. We read of a young man, that had yielded himself body and soul to the Devil, Acts and Mon. 788. for money; and had written the bond with his own blood; upon the prayers of Luther and some others, in his Company, the Devil was forced to come, and throw in the obligation amongst them, Acts and Mon. 788. In the Life of Basil we have a story, that the Devil appeared to a Penitent Sinner, being at his prayers, and told him, If you will let me alone, I will let you alone, meddle not with me, and I will not meddle with you: he found that by the prayers of that good soul, God had weakened his power, not only upon that man who prayed, but upon others too; therefore he was content to come to a cessation of arms with him, that he might turn his forces another way. Athanasius telleth us that the hearty recital of the first verse. of the Psal. 68 would make all the Devils in Hell to quake. All conclude with chrysostom, that Prayer is Flagellum Daemonum, that wherewith we lash and scourge them. And thus you see the prevalent power of Prayer, over Heaven, Earth, and Hell, It opens for us the Golden gates of Heaven, they will not keep it out: it flings open the iron gates on Earth, yea, the brazen gates of Hell, so that they cannot keep us in. Let us not have this key to seek, when we should use it, at every to turn it; do but turn it the right way, no door can stand closed against it. To Conclude. Eras. Adag. ex Lucia. The Athenians had a great Anchor, which they called the holy Anchor, etc. and this they were accustomed to cast out, when they were in greatest danger, at Sea: Prayer is to us, as this Anchor. A great storm is arose, and yet increaseth, the ship is like to be overwhelmed with waves: Now cast out this great Anchor, etc. Oh! that we were more Abundant in this duty, than I would not doubt, but that God would change the face of this our English nation; and not only wipe blood from the Body, but tears from the eyes of this poor Church, his disconsolate and afflicted Spouse. We have done with the several Acts enjoined; and with Promises to each annexed: But yet methinks something should be spoken to the Copulative [And]; which hand-fasts the one unto the other, man's Duty and God's Bounty, our Practice and Gods Promise. Ask (And) than it shall be given you: Seek, (And) than you shall find; Knock (And) than it shall be opened unto you; The condition is premised, and the Reward is thereupon promised. Do your part and then God will do his: each Promise is made to each Act; with Implication. If you Ask not; you have not; if you seek not, you find not: if you Knock not, it will not be opened unto you. You see then how, Doct. Evangelicall Promise● are propounded to us with Iffs and Ands: they are to be understood with a Conditional clause. In both Covenants, the Promises run thus. Do this and live, saith the Law, Luke 10.28. Levit. 18.5. Luke. 10.28. Levit. 18.5. Acts 16.31. Believe and thou shalt be saved (saith the Gospel, Acts 16.31,) we might abound with proofs, I shall only commend the●e few unto you, Gen. 4.7. Ezek. 18.21. John 11.40. & 13.17. Rom. 8.13. & 10.9. 2 Pet. 1.10. Quest. Doth not this confound Law and Gospel? Resp. In both, Conditions are required, but with difference: The Law admits no qualification, every one must exactly perform the condition in his own Person: But the Gospel requires the condition with dispensation; for many failings it gives favour, and passeth by infirmities upon confession and prayer, at the throne of grace; it accepts of a surety, and of weak endeavours, which the Law doth not. Obj. But Evangelicall Promises run generally without exception, Isay. 55.1. John 7.37. Math. 11.28. Resp. Isay. 55.1. John 7.37. Math. 11.28. Obj. Though they are in general without exception; yet they are not absolute without condition; they are general that none may despair; but yet conditional, that none may prefume: thus John 3.16. Life is offered upon condition of Faith, John 3.16. Ezek. 18.21, 22. Math. 11.28. Mark. 13.13. and Ezek. 18.21. Pardon of sin, upon condition of Repentance and Math 11.28.22. Rest, and refreshment, upon condition of Submission and Obedience. And Mark. 13.13. Salvation offered upon condition of perseverance. Still the condition is expressed, or to be understood. Rom. 5.15, 16. Resp. But how then is the Promise free? Rom. 5.15.16. It is free in fieri▪ made only out of free grace and favour; but conditional in facto esse, performed and accomplished with dependence upon duties in us. Free in respect of merit, but not in respect of means. Secondly, albeit God promiseth not good things to his Church but upon condition, and in the use of the means; yet it is God that makes effectual, the condition and means themselves: for in the Covenant of Grace, the condition required of us, is also a part of God's Covenant, Heb. 8.7, 8, 9, 10. Isay. 26.12. and promise made unto us, that he will do it for us, Heb. 8.7.9, 10, 11. &c: Isay. 26.12. Phil. 1.19. Phil. 1.29. So than albeit God's promises in Scripture run with condition, and so are made to all generally in the Church, (that none may have cause to blame or accuse God,) yet the performance of the condition in respect of the Elect, is of free grace, he freely doing that for us, which he requires of us. Obj. But are not some promises absolutely made, without any respect of duty in us? Resp. Yes; they are so, but we must distinguish; God's Promises are of two sorts, either of the End, or of the Means, conducing and leading to the end. The Promises concerning the End which is Salvation and happiness, are with condition, as Believe and thou shalt be saved; Be faithful to the Death, and I will give thee a Crown of Life, &c: These Promises being Conditional; All partake not of the end, (that is blessedness and salvation) because they keep not the condition required. The Promises which concern the means of Life and Happiness, are most free and absolute. So is Christ himself the blessed seed, Gen. 3.15. Isay. 42.6, 7. & 49.5, 6. Math. 28.18, 19 Mark. 16.15. Rom. 10.14, 15. Gen. 3.15. freely and absolutely promised, Isay. 42.6, 7, & 49.5, 6. So the Gospel and the preaching thereof is freely and absolutely given, Math. 28.18, 19 Mark 16.15. Rom. 10.14, 15. Without this, how should men come to Faith, or calling upon God, or get any other grace? And who soever they are, that at any time enjoy the Gospel, and outward means, it is from free mercy that they enjoy them, Acts 16.6, 7. Ephes. 1.7, 8, 9 Obj. But are not Faith and Repentance, the means of obtaining Life, etc. Resp. They are so; but as they are means of salvation, so they are Ends and effects intended by God, to be wrought by the preaching of the Gospel. These graces as Conditions of the new Covenant of Life, and as means of Life, and happiness, are absolutely promised to God's Elect, without condition; for that these Promises concerning means (as means) depend upon God's election, which election is not conditional, nor upon the foresight of such conditions wrought in us, (albeit the execution of his decree be, Math. 20.16. 2 Tim. 2.19. Math. 20.16. 2 Tim. 2.19. ) And yet albeit these graces considered as means, are absolutely promised to be given to God's Elect, yet these graces being considered, as the next and most immediate ends of the Gospel, for which it is sent and preached, they have their conditions also, which must not be neglected. If we would believe, we must hear; if we know, we must do, else no salvation is to be had. Use. Vain then is their Presumption, who put asunder what God had joined; what is propounded conditionally, they presume upon absolutely; and what is true in a compounded sense, they catch hold of in a divided sense, and take the words as an entire Proposition in themselves; being ready to charge God foolishly with breach of promise, when they either mistake the manner or quality of the promise, or else fail in the condition that is to be observed in the obligation. Hadst thou ever any seeming interest in God's promises? that interest that thou hadst was by contract, and covenant; In all contracts, and compacts; conditions are on both patts, so in the covenant made betwixt God and man; whether first or second; of works or grace; the former do this and live; the latter believe and live: but thou observest the conditions in neither, but livest in unbelief and disobedience, and so long I must tell thee, thou hast neither part nor fellowship in any of the sweet promises of the Gospel; therefore set thy heart at rest in that regard, glut thyself like the Dog in its own vomit, and be more filthy still, Revel. Revel. 22.11, Proviso. 22.11. children's bread is not for Dogs. Dream no more of a Conveyance without a Proviso; as thou dost, if thou imaginest to have heaven, and happiness, without observing the condition required. And as desperate is their Dejection, who think it is in vain to serve God, and that there is no profit in keeping his Commandments: so those, Job. 21.15. Mal. 3.14. Job. 21.15. Mal. 3.15. but you see the reward is joined with the work. Indeed God need not promise; we own him service, as we are his Creatures, but he allures us with his Promises, and will reward us for well doing? Never ask with Peter, what shall we have, we shall have what ever heart can wish. Ask and it shall be given you; Math. 19.27▪ it is not said what shall be given, because the gift is above all name (saith Austin) great shall our Reward be, 1 Cor. 15.58. Job. 1.9. 1 Cor. 15.58. This the Devil confesseth, Job. 1.9. Of whom do they learn their lesson that deny it? Use. 2 Let me give you a caveat before I dismiss the point. Take heed lest you abuse the promises in not taking them by that handle, that God offers them unto us: we are marvelous apt to surfeit upon the sweetest meat. As God's goodness shines most clearly in his promises made unto us, so man's corruption and perverseness is in nothing more discovered, then in perverting of them to our own destruction; and that more than any other part of the Word, either by misunderstanding, or misapplying them. Some make Conditional promises, Absolute; and so build on them, expecting God should do that for them which he hath not engaged himself to do: and further press them, than God ever meant them; when they offer to go one mile, they make them go two. So the Licentious Libertines of this Age, who refuse the yoke, and cast off obedience, because they are under grace, these would climb up jacob's Ladder without treading the rounds. For avoiding of both these Rocks, let us first take special notice how far God hath engaged himself unto us by Promise; and then learn how to entertain those promises that God hath made; I shall be brief in both. The promises that God hath made unto us, are of two sorts. Some concern the Life that now is, others that concern the Life to come, 1 Tim. 4.8. 1 Tim. 4.8. In both God hath engaged himself unto us, but after a different manner. Concerning things belonging to this Life, God hath engaged himself unto us, yet not absolutely, but first with limitation to expediency; so far as they may advance our spiritual good, so thought Agur, Pro. 30.8. Math. 10.30. Psal. 89.31, 32. Pro. 30.8. Secondly with Reservation of power to the Promiser, either to try our graces, Math. 10.30. or to chasten us for our particular delinquencies, Psal. 89.31, 32. or to pay either in kind, or something equivalent; to pay either money, or money's worth. Concerning Spiritual Blessings, belonging to a better life, he hath engaged himself yet farther in a higher degree. Absolutely (say some) but then we must distinguish concerning Spiritual blessings (so far as in this life vouchsafed). Some Promises are of Grace: Others are to Grace. Those Promises that are made of Grace, are such as qualify a man for the service of God, and in exercise whereof God's service stands: such as Faith, Hope, Charity, etc. These are absolutely promised to the Vessels of Mercy: But the Question is, de modo, of the manner. And here we must again consider them (as before); As they are means, without which, Salvation cannot ordinarily be had; Dr. Jenison, his Tract, on Joh. 13.17. p. 23. Or as they are ends and other effects of gifts, and graces of God, which are more remotely the means of Salvation (as the preaching of the Gospel, by which these Graces are wrought in us). As they are absolutely necessary to Salvation, they are absolutely promised; but as they are the ends and effects, which God works by the preaching of the Gospel sent and preached, they are not promised absolutely, but upon condition, Joh. 17.27. Rom. 10.17. that we attend on those means, by which these graces must be wrought in us, Joh. 17.27. Rom. 10.17. Secondly, in these gifts and graces absolutely necessary to Salvation, we are to consider two things: First, Essentiam: Secondly, Gradum. Concerning the Essence of them, the Promise is absolute to the Elect; but not promised to give to all, alike degree and measure. Nor to any perfection in this life, as Faith, without doubting, etc. There are other Promises made to Grace which is the recompense of our service: As, to him that hath to him it shall be given: Math. 12.13, & 25.27. Gal. 6.16. Rom. 14.17. 2 Cor. 12.7. of this sort, is Peace of Conscience, full Assurance, joy of the Holy Ghost Gal. 6.16. Rom. 14.17. These are not absolutely promised, but with limitations to expediency, according to the divers tempers of men's inclinations, that none may be puffed up, 2 Cor. 12.7. nor any too much dejected & cast down, that are of a more tender disposition. Secondly, with power reserved to chasten scandalous sins of his Children, as in David▪ Psal. 51. & 88.15 16. Psal. 51. & 88.15, 16. and with Liberty to make good, by way of exchange, as Fear and Humility, etc. or peace and comfort. Thus learn to understand the Promises rig tly. In the next place, learn how to entertain, and with what assurance to expect them; and that is with a confident, and obedient heart. Confident, because he is faithful and true, that hath promised, yea he hath bound himself by two immutable things, Heb. 6.18. wherein it is impossible that he should lie, Heb. 6.18. his Word is assurance enough; but to that he hath added his Oath; not of any necessity, in regard of the weakness of the truth, of his Promise; but out of superaboundant goodwill, to have us assured, and have that way, consolation: so that we shall be inexcusable, if we doubt of the fulfilling of them. Secondly, as with a confident, so with an obedient heart, observing and performing the Conditions, which we have covenanted: otherwise, we may well fear, lest a Promise being left us, through disobedience, and unbelief, we shall come short of it, Heb. 4, 1. Heb. 4.1. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Text. Vers. 10. The former Promise of Audience, is here further amplified from the large extent of the grant: it reacheth to every one that asketh, seeketh knocketh, in the right manner (as hath been before showed) and the truth hereof is confirmed from Experience: It is a known case, when was it otherwise? Did ever any seek to God by faithful prayer (be they of what Sex, Calling, or Condition of Life soever) that have not sped? Wherefore, doubt not, but you shall speed as others have done, if you ask etc. And here (by the way) take notice how our Blessed Saviour, albeit he had spoken very fully and comfortably to the Point (before) yet he fetcheth it about again, and repeats the same thing, that before he had said, (with some little variation of words). It must be granted then, That Doct. The Gemination, Reduplication, or Repetition of Divine Truths, is useful, and warrantable. It is warrantable, Act. 13.42. & 17.9. Math. 5.2. compared with Luke 6.20. Luke 6.20. Phil. 3.1. 2 Pet. 1.12, 13. in Preaching, Act. 13.42. & 17.9. Three Sabbath days together, the Apostle handled one and the same Doctrine: so Math. 5.2. compared with Luke 6.20. Our Saviour himself made twice use of the same Sermon-Notes. It is warrantable in Writing, as well as in Preaching, Phil. 3.1. 2 Pet. 1▪ 12, 13. It is warrantable in Praying, Psal. 80.3, 7, 19 Psal. 80.3, 7, 19 Psal. 115.1. Psal. 38.5. David's Psalms are full of Rhetorical Repetitions; sometimes the same words are repeated together immediately in the same sentence. So Psal. 115.1. Not unto us, O Lord, not unto us. Sometimes the same words, wherewith a sentence is ended, Psal. 135.19, 20. gins the next: as Psal. 38.5. Sing unto the Lord with the Harp; with the Harp, and the voice of a Psalm. Sometimes the same words are repeated in the beginning of several Sentences, Bless the Lord, O house of Israel, etc. Psal. 135.19, 20. Sometimes the same words are repeated in the end of several sentences; as Psal. 136. His mercy endureth for ever. Psal. 136.1. to the end. Psal. 81.9. Psal. 47.6. Sometimes the same words are repeated in the beginning, and in the end, Psal. 8. ●, 9 Sometimes the same words are repeated in the beginning, midst, and end, Psal. 47.6. Sing praises to our God, sing praises; sing praises to our King, sing praises. And yet in none of the●e places are they used idly or superfluously. Obj. But Scripture condemns Tautologizing, Math. 6.7. Resp. Indeed the labour of the Lip, without the Heart, Math. 6.7. Luke 18.38, 39 Math. 26.44. is condemned; but all Repetitions are not superfluous Tautologies. There are Repetitions that are not vain, in prayers and praises, Luke 18.38, 39 Math. 26.44. They have respect sometimes to the matter urged, or Point that is spoken of; and sometimes they respect the Persons, either speaking, or spoken unto. As they concern the Point repeated and pressed, so they note; First, the infallible truth of it, Gen. 41.32. & 2.17. Gen. 41.32. & 2.17. Psal. 24.7, 8, 9, 10. Psal. 136.1, 2. Joh. 3.3, 5. Luke 13.3, 5. Secondly, the excellency of it: so Psal. 24.7, 8, 9, 10. Thirdly, the profitable use thereof, Psal. 136.1, 2. Fourthly, the absolute necessity of the thing, Joh. 3.3, 5. Luke 13.3, 5. As they respect the Persons; First, that repeareth the Point; so it importeth, First, Certainty of that which was uttered, so that he dares say it again, Gal. 1.8, 9 Gal. 1.8, 9 Secondly, earnest desire, that heed should be given thereunto, and not suffered to slip, Heb. 7.1. Heb. 7.1. In respect of the Persons to whom the Repetition is made, it implieth, and argueth: First, their need thereof, in regard of their dulness, Heb. 5.11. 2 Tim. 2.14. 2 Pet. 1.12. Isa. 28.10. Phil. 3, 1. Eccles. 12.11. in hearing, Heb. 5.11. Secondly, weakness in remembering, 2 Pet. 1.12. Thirdly, backwardness in practising, Isa. 28.10. Secondly, it is for their good, Phil. 3.1. it leaveth a surer print, and deeper stamp in the mind. Doctrine delivered is like a Nail driven; but Doctrine repeated, is as a Nail rivetred: so shows Solomon, Eccles. 12.11. Use. By this then, it may appear, that there is too much niceness both in Minister and People; the one, in neglecting to hear the same things again, as superfluous and needless; and the other in omitting to preach the same things again, that before hath been taught, as unprofitable and fruitless. He is not a Preacher sufficiently learned, that must of necessity preach the same things again to his People, that he taught them the Sabbath day, or some few Sabbath days before: nor is he sufficiently discreet, that forbears any Repetition, or the handling of any Point, therefore, because he hath handled that before. A good Scribe (saith Christ) brings out of his Treasury things both new and old. Math. 13.52. Old, for the matter: New, for the method: and yet the Attention of an Auditory may sometimes be discouraged with too tedious Repetitions (as some do, who, like the Clock, tell all that they told before, and but one more): This would be avoided, as tedious to the Hearer. Yet it is a supercilious, and fastidious delicacy of those, who cannot endure to have their Attention guided into the ensuing Discourse, by the Repetition of Heads formerly delivered; albeit it may fall out (as oftentimes it doth) that as in the payment of some Debt, what was overseen in the first telling, comes to be made up in the second: what slipped the Memory upon the first delivery, is upon the Repetition recalled. When God's Minister returns to you, Gen. 43.15. as Joseph's Brethren did to him, with double money in their Sacks mouth: Why find you fault? It should not be grievous to any of us, to hear the same Doctrine more than once; as it was to Peter, when he heard our Saviour ask him the third time, Joh. 21.23. Peter lovest thou me? but esteem it a high favour from God, to afford us many excitations to Holy Duties. 1 Sam. 30.1. It may be Samuel knows not God's first Call, nor his second, nor his third: yet, at last, he may be fully awaked, and say, Speak Lord, for thy servant hears. 1 Sam. 3.10. Math. 26.75. Act. 10.16, The third Crow of the Cock may awaken Peter: We read Act. 10.16. upon the first and second speaking, Peter excuseth himself with, Not so Lord: but upon the third speaking, he is better resolved about God's Work. The third time, we may mind that, which before was neglected: Come we now to the Extent or Universality of the Grant whereby the Promise is enlarged. [For] is a Particle of Argumentation: our Saviour seems to reason thus. If God be ready to hear all that call upon him (of what quality or degree soever they be) and liberal in giving and supplying the wants and necessities of all that seek unto him, Than you being his friends, and in special favour with him, need not doubt of Audience: But the former is true, therefore doubt not of the other. We begin with the Antecedent: The Position is, Doct. God is of a bountiful and liberal disposition; willing and ready to communicate his favours, and dispense his blessings in a plentiful manner to all those that seek unto him, Rom. 10.12. Jam. 1.5. be they of what degree or quality soever, Rom. 10.12. Jam. 1.5. For Explication, and further confirmation of the Point, take we distinct notice of these Particulars: First, to whom he gives: Secondly▪ what he gives. Thirdly, the measure. Fourthly, the manner of his giving. First, to whom he gives; and so our Text showeth, Psal. 145.9. Psal. 33 5. Psal. 104.27. Psal. 145.15, 16. he gives to every one that asketh, Psal. 145.9. The Lord is good to all and his tender mercies are over all his works: And Psal. 33.5. The whole Earth is full of the goodness of the Lord; all Creatures living taste of his bounty, Psal. 104.27. & 145.15, 16. He feeds all living Creatures with his hand: Every day he the Earth, and plants it every year, with more cunning Ornaments, than the Robes of Princes. He is liberal to all men, just and unjust, Rom. 10.12. Math. 5, 44, 45. Psal. 8.5, 6. Eccles. 9.1, 2, 3, 4. Rom. 10.12. Math. 5.44, 45. He hath great Treasures in the world, which he hath appointed to be con●mon, both Riches, Honour, long life, Posterity: by these things no man can discern of love, or hatred; as it falleth to the godly so doth it to the wicked; to the blackmouthed Blasphemer, as to him that feareth an Oath. Albeit, to the Elect, he is bountiful in a more special manner, in their Redemption, Sanctification, Salvation, etc. Secondly, consider his Liberality in the things that he gives, 1 Tim. 6.17. 1 Tim. 6.17. Psal. 84.11. 2 Pet. 1.3. He gives us all things that are good, both Indumenta, covering for our nakedness; and Ornamenta, clothing for our comeliness: he giveth Alimenta, nourishment for our emptiness; and Delectamenta, delicious fare for our daintiness: he gives us for this life, and for a better: Turn your eyes which way you can, you may see God's bounty: Look without you, or about you, that Earth, that Air, that Fire, that Water, that Food, that Fruit, that Beast, all is from God's bounty; yea, that Heaven he hath prepared for you, to receive you in the end. Look within you that Understanding, that Will, that Memory, those Affections, that Conscience, that Soul, all is his largess; and therefore we must conclude that God is liberal. Thirdly, take notice of the measure of his Bounty: he doth not only give, but give us richly and plentifully, with a full hand, 1 Tim. 6.17. Psal. 81.10. & 145.16, 17. & 33.5. and in a full measure. So 1 Tim. 6.17. he fills us to the full, Psal. 81.10. & 145.16, 17. & 33.5. and gives more than we ask oftentimes. So to Solomon, Jacob, David, Hezekiah (as hath been showed before) exceeding liberal he is to all, though not to all alike: to some he gives more to some less: to some Creatures he gives Being: to others, Life: to others, Sense; to others Reason: to every one as he pleaseth, manifesting therein his Wisdom, Power, and Providence. Fourthly, Optat dare qui praecipit potere, Aust Deut. 5.29. Isa. 55.1, 2. and lastly, Consider we the manner of his giving, and we must confess him liberal: For, First, he gives willingly, calling on us to call on him; ask us, that we would ask him: he sues to us, that we would seek to him, Isa. 55.1, 2. Secondly, he gives us readily: many times preventing us with his Blessings; giving us, whilst the thought is in our nearts, before the words be in our mouths, 2 Sam. 16.17. Luke 15.22. Act. 10.34. Rom. 10.12. Psal. 107.4, 10.23.39. 2 Sam. 16.17. or out of our mouths, Luke 15.22. Thirdly, in giving indifferently, without respect of persons, Act. 10.34. Rom. 10.12, 13. Psal. 107.4, 10.23.39. All these, God hears and succours. Fourthly, in giving freely, without respect either of former merits, Rom. 11.35. or of future gain. Job 35.7. Revel. 22.17. Rom. 11.35. Job 35.7. Rev. 22.17. Jam. 1.5. 1 Sam. 12.28. Fifthly, in giving without upbraiding any, Jam. 1.5. Sinners he upbraids; as 1 Sam. 12.28. but not Suitors: for sinning against him, but never for seeking to him. Thus it hath been proved that God is liberal. Reas. 1 Do you ask the Reasons of this liberal mind in God? Know then; First, Goodness cannot but communicate itself; Bonum est sui diffusivum. the Sun gives light, and heat, and influence to all Creatures: So God above all, he exceeds all, in goodness; being essentially good, good without goodness (as one speaketh); originally, Austin. Math. 19.17. and absolutely, the only good: so as there is none good but him, Math. 19.17. He is so good, as that he is Causa bonorum et quae in nos, et quae in nobis, the cause of all good, either received by us, or conceived in us. No wonder then, if he exceeds in Liberality and Bounty. Secondly, as he is good, so he is All sufficient, Act. 17.25. and stands in need of nothing that he gives, Act. 17.25. Earthly Princes are fain to measure their gifts, because their store is not infinite, the more they give, the less they have, but God's goodness suffers no diminution: his hand is ever full, though it ever dispense; and the filling of many Cisterns, is no abatement to his ever-running Fountain. Innumerable are the drops of the Sea; yet if one be taken out, it hath (though insensibly) so much the less: but though we receive never so much from this Fountain, we leave nothing the less behind. Thirdly, he is large in his love and affection to mankind, Prov. 8.31. Prov. 8.31. His delights were with the sons of men. As it was the goodness of God's works, that caused him to take contentment in them; so man, being the chiefest of his Works, his chiefest delights were with them. What makes a man liberal and bountiful, but a large heart? As our love is, such is our bounty. Isa. 55. Now as God's thoughts are above man's, so is his affection above man's; and so (consequently) his Liberality and Bounty. It is said of Tiberius, the Emperor, that he never denied his Favourite Sejanus any thing: oftentimes he prevented his Requests; so that he needed but ask, and give thanks. All God's people are his Favourites; so that they may have what heart can wish, or need require. Fourthly, 2. Sam. 24.23. Jam. 1.5. He is great in Might and Majesty, and no small gift can fall from such a hand, Jam. 1.5. His hand is manus Regalis, and so he gives munus regale: his bounty is as himself, and his gifts suit with his greatness (as before hath been showed you.) Use 1 Now apply we this; and first let us look backward, and then take forward. How can we, in the first place, but lament and bewail our horrible Ingratitude, and unkind dealing with so bountiful and liberal a Master? Marvelous hath been God's mercies towards this Land and Nation: Never any Nation under Heaven that tasted more of the riches of God's bounty, nor stood more bound to God, than this, for his Liberality: What Peace, what Plenty, what Deliverances, what brightness of Heavenly Light for fourscore years did we enjoy? whilst our Neighbour Nations were wearied with Bloody Wars, and scarce received any other Dew than the blood of the Inhabitants▪ We sat under our own Vines and Figtrees, having peace within our Walls, and plentifulness within our Palaces. We slept, when they bled: we abounded, when they wanted: we surfeited, when they starved. Our Sun did shine out gloriously, whilst theirs was set: We had Magistrates, Ministers, Schools, Churches, Laws, Trades, all of the best, whilst they would have been glad of the worst, being deprived of all. Ask Bohemia; ask Germany, what they thought of us: Would not they say, Happy art thou O England, who is like unto thee, O people saved by the Lord? That which Moses said to Israel, Deut. 33.29. Deut. 4 7. might be made ours, Deut. 4.7. What Nation is there so great, who hath God so nigh to them as the Lord our God is, in all things we call upon him for. But what use made we of this our Master's Liberality? Surely, whilst we should have been recounting mercies, we were finding faults, and spying flaws in out State and Government: The Civil was Tyrannical: the Ecclesiastical, Papistical, etc. Nothing pleased; not the Hedge, not the Wine-press, not the Watch-Tower, not the Watchmen; these we trample down with our own feet, pluck down with our own hands: Isa. 5.4, 7. When God looked for grapes, behold wild-grapes, for Judgement and Righteousness, sin and wickedness. Hellish Atheism and Profaneness, horrid Oaths and Blasphemies, contempt of God's Word and Ordinances, violation of God's Sabbaths, Rebellion against Governors, Murder, Whoredom, Theft, Lying &c. and what not? So that we seemed to enter into a contention with God, whether he should be more bountiful, or we more sinful. Never any Nation that was more beholding to Divine Majesty, than this of ours: nor ever was there Nation more wicked & ungrateful, Deut. 32.6. than this of ours. Do you so requited the Lord, O foolish people & unkind? yea surely thus, and no whit better. K. Philip branded one of his Soldiers on the forehead with Ingratus hospes, for begging the Lands of one that had kindly entertained him: so may God brand us with this ignominious note of Ungrateful Nation. This was that which caused God to pull up the hedge, etc. to lay us even with other distressed Churches, and make us know what we had, by what we have not. Thank we unthankefulness, for what we have lost, for God takes no forfeiture, but what unthankfulness makes. But pass we from generals, to particulars; hath not each Soul of us tasted of our Master's bounty? besides our private interests in public mercies, hath he not cast upon thee and me blessings, not only undeserved, but undesired? and been better to us then our prayers, than his promises, than our hopes: Psal. 40.5. may we not truly say with David, Psal. 40.5. Many, O Lord my God, are the wonderful works which thou hast done, and thy thoughts which are to us-ward, they cannot be reckoned up in order unto thee; if I would declare and speak of them, they are more than can be numbered. Yet consider, I beseech you, (as you are able) the marvelous goodness and bounty of the Lord towards each particular Soul of us: Can we cast our eyes any ways, but we see bounty? What is our Body compounded of, but of blessings? What our Houses, Barns, Shops, full of, but of God's bounty? The Cup runs over, which he hath put into our hands; from him we have Life, Health, soundness of Limbs, and Senses; Food, Raiment, Deliverance, etc. And for Spiritual mercies, what tongue is able to reach them? in his giving of his Son to die for us, Tertul. following us with the means to reclaim us, continuing his grace and goodness to us. Now what doth all this do? Surely it emboldens us to continue in sin, so that (as one saith) God loseth much of his credit with us by his liberality and bounty: yea, Rom. 2. ●. we despise it, and turn his Grace into wantonness, when it should lead us to true Repentance. Should a Servant reason thus from his Master's bounty: He hath dealt thus, and thus with me, raised me from nothing to this estate, wherein now I am: therefore I care not for pleasing him, etc. Would we not cry shame of such a one, and deem him a very Miscreant? And yet how frequent are such reasonings? Oh bewail this, lament it, humble your Souls for it, and do no more so wickedly; but for the future look forward. Use 2 Seeing God is so liberal and bountiful, it calls upon us for sundry Duties: First, see that you make an ingenuous acknowledgement thereof, and be affected with it to his prai●e, Psal. 106.1. & 107.1. & 111.1, 2. Psal. 106.1. & 107.1. & 111.1, 2. In many places David doth urge this Use vehemently. We use to extol bountiful persons to the Skies; but God's bounty far excels: First, being the Springhead: man is bountiful but by Participation; as Heat is in the Water, Light in the Air: in man, Liberality is a Quality, but a Nature in God. Whence it is, that God is never weary of his Bounty; but man is quickly tired in any act of Charity or Liberality. Secondly, in measure there is difference: the Creature proves but as a dry brook, or Cistern; but God is a full Sea, never to be drawn dry: man's hand is closed, or but one open at a time; but God's Hand is extensum, or expansum, no man can do so much with both hands, as God with one: yet both God's hands are giving, Prov. 3.16. Prov. 3.16. Thirdly, in the Object, Man's Bounty extends but to a few, now to one, then to another, they cannot give to all: but God's Liberality extends to all his Creatures, yea to his very enemies. Fourthly, in extent: man's Bounty is but in a few things, he may supply out want of money, but not health: if health, yet not peace of Conscience: but God blesseth us in all manner of blessings. Fifthly, nor can man give so effectually as God doth; for they cannot make us to enjoy what they give: but God gives us all things to enjoy: he gives comfort with the Creature, and strength to it, to serve our turns too, so that his Bounty exceeds. And therefore our Tongues ought to run over, in speaking of his praises: therein we cannot Hyperbolise, we cannot exceed. Secondly, Take heed of abusing God's Bounty: see that it lead you to Repentance, Rom. 2.4, 5. Reason as Joseph did, Gen. 39.8, 9 Rom. 2.4, 5. Gen. 39.8, 9 My Master hath dealt thus kindly with me, committed all things to my trust, advanced me to highest dignity, giving me command and rule over all his Family, how can I then commit this great wickedness, and sin against God? God hath done thus and thus for me, shall I offend him? Surely a gracious heart will thus reason. Thirdly, be ambitious of the service of God, who is so liberal and bountiful: every one desires to serve a liberal Master, they conceive their gifts will be more than their earnings. No service like God's. Can the Son of Issai give you Gardens and Vineyards (said Saul to his Courtiers;) so may I say of the service of the World, Flesh, or Devil, these make large Offers, as the Devil did to Christ, Math. 4. Munera magna quidem praebet, sed praebet in hamo, he puts forth large Baits, but he hides damnable Hooks in them; And call you that Bounty? Fourth●y, frequently resort unto him by Prayer, seeing he is so liberal: It was the Answer of a great Courtier to Qu. Elizabeth, who asked him, when he would leave begging? When your Majesty (said he) leaves giving. The gates of bountiful person● never want Supplicants; and shall the gate of Heaven? Grace sometimes seems over-modest, through Conscience of unthankfulness and unworthiness, Say not, Were I as Abraham, David, etc. then God wou●d hear me and I might boldly ask; but I am an unworthy Creature, full of infirmities, this discourageth me, etc. But let not that: there is in our good God a se●f-propension▪ to deal bountifully with us; and the oftener Suitors come to him, the better welcome. Fifthly, like good Children, see that you tread in the steps of your Heavenly Father; and as you taste of God's bounty, so let others taste of yours. Isa. 32.8. Isa. 32.8. The liberal man deviseth liberal things and by liberal things shall stand: He is a great Deviser, or Projector: he considers wi●h himself, what liberal things are to be done; and▪ upon thi● determines and concludes, that he will do it▪ and then really and actually doth it. He casts about with himself, where he may do a noble action, where he may place a benefit, how he may do go●d, ●ither to the Public, or else to private persons and accordingly doth it. Th●s to communicate that good we have to ot●ers is liberality; and in nothing can a man be so like God as in this (saith Naz●anzen), but then we must be careful that our liberality be made up of true matter, and true form, else we are not like God in it: he gives of his own, so must we: otherwise, the Receiver is but a Receiver of stolen goods: Math. 12.43. He gives largely, so must we, which may be done in a penny, as well as in a pound, Mark 12.43. He gives freely, without any hope of requital, so should we. If we give, that we may receive again: it is not Liberality rightly performed, but a Bargain well made. If we thus give, thus communicate that we have, (be it little▪ be it much) we are like God, and tread in his steps; and by liberal things we shall stand; that is, prosper, multiply and be established the better for it, 2 Cor. 9.8, 9, 10. 2 Cor. 9.8, 9, 10. Sixthly, and lastly, in our obedience to God, let us measure the same measure to him. that we have from him. The Lord gives to us not only beyond our deserts, but beyond our desires: above that which we are able to ask or think, Ephes. 3.20. Ephes. 3.20. and shall we deal illiberally, and pinchingly with him? It is true, that we can do nothing, but what is our duty, and what God hath required of us: but yet we ought to be so affected towards God, as that rather than we would do less, (if it were possible) we would do more; as our Saviour saith in another case, so may we say in this, Math. 6.40. Math. 6.40. If he require thy Coat, be content he should have thy Cloak also, if he require thee to go one mile, go for him two: if he require Prayer twice a day, pray thrice rather than fail. But of this, we have before spoken. This Universal Proposition, he proves from Experience; as if Christ should say, It is a known case, common experience makes it good, that God is good to all that seek unto him, and call upon him. All that ever asked him, have obtained; all that ever sought, have found; all that ever knocked, have had it opened unto them Search the Scriptures, look back to former times, and instance, if if you can, in any one that hath asked, sought, knocked, and hath not sped (if he sought, as he ought, and in whom there was not some lawful impediment, by which he made himself unworthy of receiving) (for with that double limitation is this Universal Grant, Jansen. Concord. Evang. c. 43. or general Rule, to be understood). In that our Saviour, by this Argument, confirms the Doctrine he had taught; Observe, Doct. Arguments drawn from Experience, are strong confirmations of Faith, and good ground of hope for the future. Experience is that Knowledge, which a man g●ts of any thing, by Proof and Trial, and it is twofold: First, such as ourselves have had: of which Moses speaks, Deut. 1.29, 31. Secondly, Deut. 1.29, 31. of such things as we have observed other men to have; and that is a ground of hope, in applying their examples and successes to our own encouragement: as Deut. 3.21. Deut. 3.21. From Experience either way, we may ground our Hope and Confidence, and strongly reason from what God hath done, to what he will do. Upon no Premises doth and Conclusion follow more Logically, or more undeniably, then upon this. nothing more ordinary in Scripture, than thus to Reason: so did the Wife of Manoah argue it out with her Husband, Judg. 13.23. Judg. 13.23. If the Lord were pleased to kill us, he would not have received a Burnt-offering, and a Meat offering at our hands, neither would he have showed us all these things, nor would, as at this time, have showed us such things as these. David, 1 Sam. 17.37. from his youth, had learned this Divine Art of Argumentation, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, Psal. 3.4, 5. & 6.9. & 23. the whole. and out of the paw of the Bear, he will delivere me out of the hand of this Philistine; and in the whole course of his life he had made use of it, Psal. 3.4, 5. & 6.9. & Psal. 23. from v. 1. to the end. The like Reasoning used St. Paul, 2 Cor. 1.10. he often made use of the same Medium; as 2 Cor. 1.10. Who delivered us from so great a death, and will deliver us. A great death it was, that he (with others) was delivered from. All death in itself is of one size; but the wages of Death, and the dangers of Death are of different dimensions: they gave themselves up for dead men, their dangers seemed to be inevitable; but God hath delivered us (saith he) and doth deliver us. Well 〈◊〉 what of that? Thence he infers, and we trust that he will yet deliver us. He turns that experience into confidence, and makes it a ground of hope for the future. 2 Tim. 4.17, 18. The like we have, 2 Tim. 4.17, 18. He was delivered from the rage of that cruel Tyrant Nero, and concludes thereupon; that God shall deliver him from every evil work; that is, of evil men, conspiring against him, before the time that he had finished his course. Rom. 5.4. And thus the same Apostle makes Experience the Nur●e of Hope: Tribulation worketh Patience; and Patience, Experience; and Experience, Hope, Rom. 5.4. Reas. 1 God is still the same, without changing or alteration: his nature and condition is ever to be gracious: Heb. 13.8. Jam. 1.17. Numb. 23.19. Joh. 13.1. 2 Sam. 23.5. his Power and Will are never weakened: his Truth and Promise shall abide forever. Whom he once loveth, he loveth to the end: his Covenant remains the same, and his Children are as dear to him as ever. Reas. 2 Again▪ Experience is gotten by Sense, and that easily errs not, in its proper object; whereas the Discourse of Reason is subject to err in discoursing and concluding of things. Hence it is, that Experimental Knowledge is preferred to Intellectual; that, without this, profiteth a Christian nothing. Experimental Knowledge is all in all: It sealeth Intellectual: that it is true, Philosophy teacheth me, that fire will burn: but if I put my finger into it, the truth is infallible, for that I have felt what I have heard. Hence a●ose our English Proverb, that seeing is believing. This was verified in Thomas, when he put his fingers into the wounds of Christ, Joh. 20.25, 26. Joh. 20.25, 26. Obj. But this, Thomas was reproved for, and they pronounced Blessed, Joh. 20.27, 29. that have not seen, yet have believed Joh. 20.27 29. Resp. The Faith of a Christian, is not to be founded on Sense but on the Scripture; albeit, it be by Sense strongly confirmed. Thomas was blamed for his sullen incredulity, in that he gave no credit to the report of his Fellow Disciples (ten against one) who had both seen and heard more than he; and for venting his incredulous thoughts in such a bo●d and peremptory style, Except I see in his hands the print of the nails: nay▪ that is not enough, Except I put my finger into the print of the na●ls: n●y, yet more, Except I thrust my head into his side: Except with hand and finger I measure his wounds▪ and find by due proportion, that they are the same, which he received on the Cross: I cannot▪ na●, the truth is, Serm. of Repent. I will not believe. Ah wil●u● Thomas, said Mr. Bradford, thus to add obstinacy to thy Incredulity. And for this he i● blamed. N●r doth our S●●iour deny Thomas to be blessed in saying Blessed are they th●t have not seen, yet have believed; but one●y prefers others that h●v● n●t s●en, and yet hav● believed: Both sorts are blessed: they that ●ee not, and ve● believe, are surely blessed; but they a e not blessed alone: those that believed, and see, are blessed as well ●s they though no● so much as they: All Faith is blessed, but that most, which hath east means & helps. But the Faith of the best is but weak, and like Moses' hands, it soon becomes weak: and God is well pleased (in such a case) that Sight and Sense, like Hur, and Aaron, should support it: Exod. 17.12. It is one thing to live by Faith, and another thing to live by sight: but we are all generally inclined to walk by Sense, rather than by Faith. And the more we see, and feel, and taste, of the goodness of God, the more confident we are to rely on God: for that which is yet, we neither see nor feel: God considering our mould, condescends to our infirmity, and therefore calls on us to taste and see, that we may learn to trust, Psal. 34.8. 1 Pet. 2.3. Psal. 34.8. 1 Pet. 2.3. Use 1 Whence is it then that we slight Experience, and esteem it, although a Mistress, yet of none but fools? A Mistress of Fools it is indeed, even of such fools, as will learn no wisdom, but what is beaten into them with rods, through a torn skin: a man may buy Experience too dear (as we say of gold), so Adam bought his experimental knowledge, of good and evil, by eating the forbidden fruit: and Solomon by his dearbought experience, found all worldly delights under the Sun, to be vanity, and vexation: woeful is that Experience, which is gotten by sin and misery. And the Mistress of fools, it may be said to be, for that it teacheth men wisdom, and makes fools wise, if they be not besotted: blockish Scholars are they, whom Experience doth not teach. It is of force, to set Reason itself to School, and to convince the best Wisdom of the Schools, of Folly. But the wisest that are, may learn of Experience, and be taught many things by it. It is God only, that is not taught by Experience, to whose knowledge all things are present, at all times, and before all times. But there is no Creature so perfect in Wisdom and Knowledge, but may learn some things for the present, and for time to come, by Experience of what is past. The day following (saith Seneca) is a Scholar to that which went before; and the time past, reads useful Lectures to the present time: He that would see what shall be, let him consider what hath been. There are many particulars, the knowledge whereof makes for our good, which no Wit, Art, nor Study, nor Counsel, of others, could teach us, had we not learned them from Experience. The Physician finds out many secrets by Experience, which he could never attain unto by reading and study. And this was (as is thought by Josephus) one end, why God gave to those that lived in the first Age of the World, so long life; that by Experience and Observation they might learn the skill and art of sundry courses, (especially of the Stars) the knowledge whereof otherwise, would hardly, if at all (without miracle) have been attained unto. And in divers doubtful Cases, Experience will afford us better help for direction, than any other ordinary Rule. As a man in the dark, can better find the way, or door, to which he hath been used, than another that never went it, can do by the best Instructions, that can be given him. So that man who is reading in a book, to which he was used, when the twilight surpriseth him can longer, and better read in that book, than he who never read in it before. Thus; through Experience, we shall better walk in the dark of Tribulation, than others that want it, and go about our Duties of Obedience with more facility, and more readily, than others that are not acquainted with it. Therefore, let Experience have her due praise, she is a good Mistress, and is able to make fools wise, and those who are wise, wiser than they are: If commendable, by Experience, they shall become admirable. Use 2 Wherefore, let me exhort you to this point of Prudence, to learn by Experience, how to relieve your spirits; when they begin to droop and faint, then gather upon God from former experiments of his goodness to you, or others: which that you may the better do, take these things into consideration. The work of experience, (even of civil things) is of great use, (and of no less in divine and spiritual matters) it makes us bold with God, as men are with an experienced friend: such a one is my old friend, my tried friend, he never denied me, I'll to him, I dare say he will not fail me: So saith an experienced Christian; God did hear me at such a time, and such a time, I'll to him again. It was the saying of a godly man, upon the accomplishment of a great request that he made to God, I have tried God often now I will trust him, he never denied me. We ought, indeed, to trust God, upon his bare word, although we had never tried him; but when he stoops so low, as to help our Faith upon former experiments, this should strengthen our confidence, and put us on to go to God the more cheerfully, as to a tried Friend, Psal. 63.7. Psal. 63.7. Secondly, It is of great use, to quell those distrustful fears, which much distract us. A fresh water Soldier is afraid of every shot, and thinks it will cost him his life, when an experienced soldier is fearless, and more valorous: so it is with an unexperienced Christian, he fears many times, where no fear is, he dares not look sickness in the face, poverty in the face, persecution in the face; but the experienced man is as bold as a Lion; Psal. 53.5. Prov. 28. Rom. 8.38, 39 he fears none of all these things, Rom. 8.38, 39 Experience makes a man a daring man: where read you of two such Champions as David and Paul? and where of two that made more use of their experiments then they? Thirdly, It quiets the heart in God's absence; and in time of desertion, it waiteth, with patience, for his approach again: should one, born in a Dungeon (that never in his life-time saw the Sun) be brought forth, and shown it; would he not, when he saw it set, think it to be quite lost? But Experience teacheth us, that the next morning it will appear again, and causeth us patiently to wait for the rising of it: So is it with the experienced Christian, he knows that Goo's concealing of himself is but a wise Discipline for a time; and that he will not always hid himself, Psal. 42. & 43.5. & 77.7, 8, 9 Psal. 42. & 43 5. & 77.7, 8, 9 So said that Martyr to his Friend Austin, He is come Austin, he is come: albeit, for a time, he had no sense of comfort. When I want feeling and sense of Goo's favour, yet by former workings in my soul, which I have had experience of, I may be sure that I am God's Child. As a woman that hath felt the Babe in the Womb quick and stirring, albeit it lie still for a while, yet she knows that she is with child, by that which she hath formerly felt. Fourthly, it sweetens Gods Promises and mercies to us: As he that hath tasted honey, knows the sweetness of it, better than any man can do by the reading of it: So he that tastes how good God is in an experimental way, finds more sweetness therein, then in all that he hears, or reads thereof. The best Minister on Earth cannot teach so much of God's love and favour, as Experience doth. There is far more sweetness to be found in the performance of Promises, then can be conceived, in holding the Promises themselves. As one that hath possession of an inheritance, finds more sweetness therein, than he could find whilst it was his only in reversion, and expectation. And he that sees the beauty of the Sun, takes far more delight in it, than a blind man from his birth that hears the Theory of the Sun read unto him. The meditation of Divines upon the joys of Heaven, are able to ravish the soul of the reader with much delight, yet they are nothing to that which St. Paul found in his rapture into the third Heaven, 1 Cor. 12.2. 2 Cor. 12.2. Fifthly and lastly; It is experience, and observation that doth make a man to be a wise Christian; what makes old men to be wiser than the younger sort, Job. 12.12. as Elihu speaks, but experience (which youth wants)? breathed Dear, are not so quickly caught; nor experienced Christians so soon entangled with the worl'ds deceits, and Satan's snares. It is only this experimental knowledge that makes a man expert in the trade and warfare of a Christian. Take a man that hath only read much of Husbandry, Physic, Merchandise, and Martial affairs, and gotten into his head the notion of all these; yet one that hath not read half so much, but hath been of long practice, and good experience in these, will go as far beyond the other; as he doth that hath read much, & wants experience, beyond one that is a mere novice in them. Obj. But how may we make the right use of experience, and profit aright by it? Resp. First, observe Gods dealing with you or others, both in Temporal, and Spiritual matters: take notice and observe diligently all the special favours of God, and experiments you receive of his Justice, Mercy, Providence, Truth, Goodness to yourselves or others from time to time. There lives not a man on earth but tastes of all these in his own person, from day to day, yet how few are there that observe them as they ought? Call to mind, and keep in mind the many favours God hath bestowed on thee, from thy Childhood, in providing meat for thy mouth, cloth for thy back, etc. Have you forgotten (saith Christ) how I fed you with a little bread and a few fishes: Luke 22.35. and when I sent you forth without money in your purse, meat in your scrip, wanted you any thing, they answered no Lord, Oh forget not this his goodness, be mindful of it daily. Call to mind the many dangers, from which he hath delivered thee, and let those preservations never be forgottten by thee, Psal. 116.8. Psal. 116.8. Above all, consider how God hath dealt with thee in soul-businesses, observe how he deals with thee in the use of his Ordinances, what power the word hath had in working upon thy soul, to the convincing, humbling, and converting of thee; observe what answer God hath made unto thy Prayers, Psal. 3, 4. & 5.3 Psal. 3.4. Call to mind, and keep a record of the passages of God's prodence towards others; whether of Justice, or of mercy. Consider the days of old, what God hath done, Psal. 44.1, 2.8. and of later times what marvelous things he hath done for his Church: Psal. 44.1, 2.8, run through the acts and stories of holy writ; Confer with experienced Christians, Psal. 66.16. they will tell thee what God hath done for their soul: thus keep a record of God's works in thy mind, and memory. Secondly; then plead them unto God; bring them out of thy treasury, and make use of them, as occasion requires. Thus did David frequently, Psal. 4.1.4. & 27.9, 10. & 22.9. & 139.13. Psal. 4.1.4. & 27.9, 10. Psal. 22.9.10. Psal. 56.13. & 71.6.9.17, 18. Psal. 86.13.16. & 139.13. Gen. 32.10, 11. Numb. 14.19. Isay. 51.9, 10, 11. So did Jacob, Gen. 32.10, 11. So Moses pleads for a pardon of course, when God was enraged against Israel, upon this ground, because he had pardoned them many times before, Numb. 14.19. And see what answer God makes unto it, verse 20. Lo I have pardoned them according to thy word. And so the Church useth this as an argument that God would preserve them from their enemies, Isay. 51.9, 10, 11. This is no good argument with man; Sir, you have helped me often, therefore help me still; but with God it is a prevailing argument: we want not arguments of this kind, there is none of us but can say to God now this hour; Lord thou hast preserved me this day hitherto, and brought me hither, now Lord enable me to hear: Lord thou dost that too, therefore enable me to understand, and thou dost that for me too, now enable me to believe: and seeing thou hast given me grace to believe, give me strength that I may practise: and if all that be granted, desire grace to persevere unto the end. Thus labour for the first Grace, and never rest till thou feelest the addition of the second grace: and to that, a third. The surest and safest way to lay hold on God is the consideration of what God hath done; and the pleading of it from thy experience, and thus you shall get much profit by it. See then that you Register God's favours, and pass not heedlessly by God's deal with you, or others; for in so doing, you fling that staff out of your hands which should stay you, and support you. Did we treasure up Experiments the former part of our life would come in to help the latter: had we done this long ago, we might have been wiser than our Teachers. Quest. But is it always safe to ground our confidence on former experience: As, because God hath done this formerly, he will do so still. Resp. No: For it is not barely a Providence, but a Promise joined with a Providence; and the distillation that comes from both these, make up that Christian experience, which we must trust unto: unless the cause be good and warranted by the Word, and have a Promise to attend it, our Confidence may come bleeding home, notwithstanding former good success had. In the former, the Children of Benjamin failed, they had a bad cause in hand, & yet from the good success they had in two former Battles against Israel; they grew confident that they should prevail a third time, Judg. 20.32. In the latter, Samson failed, when he encouraged himself in his former experience, that he would go out, as in former times, Judg. 16.20. after that Dalilah had clipped off his Locks, but the Lord was departed from him. Let the cause we undertake be good, and our Calling to the undertaking warrantable, and so we may safely reason from Experience, and strengthen our Faith thereby. And thus we have spoke to the Antecedent of the Proposition; God is liberal to all that call upon him, proved from Experience: Now we come to the Consequent, then much more will he give you Audience, who are his Friends and Children, etc. Observe from thence, that General Acts of Grace are to be made our own by particular Application. Doct. God's goodness unto others, in hearing of their Prayers, should be set before us, and made use of for our encouragement, and for relieving of our wants and weaknesses, in the performance of that Duty. Thus generals are particularly to be applied. The Lord, in assenting to Solomon's Prayer, made a general promise to all the people, that what Prayer or Supplication soever should be made towards his Temple, he would hear in Heaven, and forgive, 1 King. 8.37, 40. Jehosaphat afterwards being in distress, made use of that general Promise, and applied it to his own present condition, 2 Chron. 2.8, 10. And as generals are particulars, so particularly are generally, appliable where the ground is general. The Lord encouraged Josua to go on where Moses left, upon this ground; As I was with Moses, so I will be with thee, I will never fail thee, nor forsake thee, Jos. 1.5. And St. Paul applies that Promise to all the Faithful, in any straight or distress of life (as the Lord himself had applied it before from Moses to Josua) Heb. 13.5. So Psal. 34.5. They looked unto him, and were lightened, etc. and the ground that these good men had to be heard, was David's particular example, ver. 6. This poor man cried, etc. And thus David encourageth himself to call on God from God's gracious deal with others, Psal. 22.4. and propounds his own example for a Precedent to others, in point of Confession, Psal. 32.6. And St. Paul's obtaining mercy, is propounded for a Pattern to all penitent sinners, 1 Tim. 1.13, 16. Obj. But is it good reasoning from a particular Instance, to conclude the truth of a general Rule. Resp. When the Ratio Formalis, the Reason of the Blessing is general, it firmly holds according to the Rule of Reason, and such reasoning is frequent in Scripture; as Rom. 3.28. all that are justified, are justified by Faith. How proves the Apostle that, why Abraham was so justified, Rom. 4.1. Was the reasons of Abraham's Justification his Faith? then it follows, that wheresoever is true Faith, there is also Justification. Reas. Let us know, that God is unchangeable, he proceeds by the same Rule of Justice and Mercy: Look as his course hath been towards his Children in times past, so will he deal: he observes the same constant tenor with his, Heb. 13. And God's Children are all in the same Covenant, all Heirs of the same precious Promises, Gal. 3.29. & 4.28. Heb. 6.17. & 11.9. Nor is God any Respecter of Persons, Act. 10.34. Rom. 2.11. It is a wonder then, why Papists should, on this ground, reject particular Faith, because we lack a particular wo●d; when as generals delivered in Scripture, either of promise, blessing, comfort, are intentionally meant to particulars rightly qualified: what need particular nameing? Shall no more be believed nor applied, then that which is commended to us by name? where is it written that any man by name shall rise at the last day? is it not therefore sure that they shall, because they are not named? With other such like questions, we might quit them: but I come nearer home. Use. 2 And cannot but blame those who scruple the applying of general acts of grace to themselves (upon the same Popish ground) they are not assigned to them by Name, and therefore dare not meddle. Offer comfort to some dejected soul, tell them what God hath done for Abraham David Joshua, &c: what gracious promises he hath made to his Saints, & Servants, they are ready to reply; God indeed hath made such promises, done great things for his, but those Consolations did personally belong to them, that had them, and were to be applied by them, to whom they were directly spoken, and were particularly directed, when indeed God's intent is that his deal should be exemplary, 1 Tim. 1.16. Rom. 4.23, 24. 1 Tim 1.16. Rom. 4.23.24. and that every humbled penitent and believing soul should hold themselves as much interested in them, as if they had been named in particular, Gen. 3.7.9. Mark 13.37. Gen. 3.7.9. Look what our Saviour saith to his Disciples in matter of Duty, what I say unto you, I say unto you all; So we may say in matters of mercy, what I have promised to one, I have promised to you all (in an equal estate.) Use. 3 Let us therefore apply unto ourselves the promises made to others▪ that we through patience and comfort of the Scriptures may have Hope, Rom. 15.4. Quest. But how may this comfortable assurance of God's goodness and favour to ourselves, be gathered and collected from his gracious dealing with others in the like kind. Resp. By a Practical Syllogism, thus. Every one that asketh receiveth and every one that seeketh, findeth, etc. But I ask, seek, and knock, & therefore shall be heard, etc. The proposition is from the general promise of Christ, the assumption from our own practice; The Conclusion is Confidence to be heard; which necessarily follows. So in other particulars, where the promise is universal. But here, some Cautions must be given, and they are these: first, distinguish general from personal privileges, Numb. 12.6, 7.8. as Numb. 12.6, 7, 8. If there be a Prophet (saith God) I will speak to him by dream or vision, the two usual and ordinary means, whereby I am wont to impart myself unto them: but my servant Moses is not so, he is none of the ordinary rank of Prophets, and I have thought good to grace him with an especial favour, and entireness; and to speak to him in a more familiar manner then to others. To be instructed in all things thou may'st expect, that is a general favour to all the godly; but to have God speak to thee face to face, as he did to Moses, may not be expected by us, Isay. 8.20. Isay 8.20. that is the Rule we must be guided by. Again, where the favour is General, yet the manner and means of conveyance may be Personal; To be fed in famine, is a general promise, Psal. 37. and is to be applied to thyself: Psal. 37. but to be fed as Eliah was by a Raven, or as the Widow of Sareptha was, miraculously, was their personal Privilege; So for deliverance, God will still deliver effectiuè, but the same in specie, in kind, we cannot be assured of; As to be delivered from the fire by quenching it, &c: but, that God will be with us to support us in fire and water, we may conclude. Secondly; in the Application of those General promises to thyself, which God hath made to others; see thou bring like Qualifications, and then spare not to infer according to the latitude thereof, God will receive all Penitents into favour, and forgive their sins, Ezek. 18. but see that thou be a true Penitent, if thou woulded comfortably apply that promise to thyself. Observe these Cautions, and then thou may'st comfortably apply Generals to thy own particular, for thy encouragement, and strengthening. Use. 4 Lastly, from hence let us be encouraged not only to make use of the experiments of others, but to declare them to others, we get not experiments only for private use, but to communicate. So the Saints have done, Psal. 40.10. & 60.16. So David promiseth to do, Psal. 40.10. & 60.16. Psal. 51.12. John 4.28, 29. Psal. 51.12. So John 4.28, 29. And this may be one reason why God bringeth us through so many troubles, to furnish us with a body of experimental Doctrine. These are like those Mandrakes the Spouse speaks of, Cant. 7.13. they give a sweet smell: powerful in the provocation of others: they should be at our gates, Cant. 7.13. not far to seek. New and Old must be laid up, and not spent lavishly; but preserved and brought out again, as occasion is offered. When thou art converted strengthen thy Brethren (said Christ to Peter) Luke 22.32, that is, Luke 22.32. 2 Cor. 1.4, comfort and revive them by thine own experience. So St. Paul, 2 Cor. 1.4. He assures us, that for this cause God comforted him in his affliction that he might be able to comfort others in any trouble, with the same comfort wherewith he had been comforted. In visiting of a sick friend, of some Disease, out of which we ourselves have been recovered, we are still prescribing medicines, upon our own experience, Oh that we could, or would thus play the Physicians to our Neighbour's Soul, and tell him what we have found to be good by our own experience, & how good God hath been unto us. In so doing, the profit and benefit would be greater than we are ware. Thus I have, by God's gracious Assistance, carried you through the Exposition of this excellent Parable, of a Friend coming to his Friend at Midnight, wherein you have had the Exercise of Prayer opened; and by sundry Arguments pressed the efficacy and power of faithful Prayer manifested; Audience from our Blessed Saviour's own mouth assured: And if notwithstanding all that hath been said, our hard and Earthly Hearts are not wrought upon, to fall upon the Duty; We have another Parable propounded in the words following, wherein our Saviour comes closer to us; of which we shall speak (God willing) in the next place: I shall conclude this, and what hath been said of t●is, with the words of David; Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord, Psal. 107.43. FINIS. An Alphabetical Index or Table for the readier finding out of the most material things the handled and enlarged in foregoing Exposition upon that Parable, Luke 11.5- 11. A. ABility is in God to help us, page 219 Abundance of outward things is no sure note of God's special love, page 78 Yet they are fruits of Gods common love, page 79 Abundance is pernicious to the wicked, ibid. Accommodation & Mutuation how they differ, page 140 Affections corrupt blind the judgement, page 265 Affections, inordinate, condemned, page 266 Affections, when they exceed their bounds page 266 Affections, how to be limited, page 267 Afflictions not absolutely to be prayed against, page 181 Affliction, a good Schoolmaster and many ways profitable, page 208 Afflictions necessary, page 211 Afflictions are a part of our portion and may not prodigally be wasted, page 213 Afflictions are not profitable to the wicked, page 207 They cause the wicked to blaspheme, page 135 Alienation of goods, the several kinds, page 140 Alms, we all live by, page 396 Amen; why Christ is so styled, page 318 Why St. John always doubl's it, and not the other Evangelists, page 318 Anger distinguished of, page 46 In God's Anger love may be seen, page 247 Angry-men, make no friendship with, page 46 God Answers such as Ask, page 401 How God Answers us and when, page 232, 233 Prayer is the holy Anchor, page 436 Appetite, how to get to our spiritual food, page 175 Application to be made of doctrine, page 320, 321 And of promises, page 460 In Applying general promises some cautions given, page 463 Spare to Ask and spare to speed, page 401 Assurance of God's love to us may be gathered from Gods dealing with others, page 462 Authority humane, of what use i● is. page 316 B. Bankrupts, notable Thiefs, page 152 How God is said to be in Bed, page 269 339 When God is in Bed, no creature is up, page 269 The Grave is a Bed, page 274 A good Conscience is a soft Bed page 271. 273 Beggars a Corporation of them, page 77 They are the Vermin of the Commonwealth, page 77 We are all a nest of Beggars, page 396 Street- Beggary condemned, page 399 We must pray like Beggars, page 395 We have a licence to Beg, page 399 The Godly may be put to Beg Bread, page 78 Blessings Temporal, how far they are promised, page 76 Temporal Blessings are but lent us, page 55 A different manner in God's dispensation of Blessings temporal and spiritual, page 157 We must willingly part with them when God calls for them, page 158 We may not be proud of them, ibid. Not abu●e them, ibid. Bread what it notes, page 163 Want of Bread, a great Judgement, page 88 That especially causeth Famine, page 90 Bread made of several things, page 89 Three sorts of Bread mentioned in the Scriptures, page 172 Bread of life the best Bread, page 175 Books are the dead to whom we may resort in trouble, page 105 Borrowers of three sorts, page 149 What Borrowers may not be lent unto, page 148 None should Borrow without great need, page 151 Duties of Borrowers, page 152 What Borrowers should do that are not able to par, page 154 Bounty of God towards us is very great, page 448 Gods Bounty is much abused, page 449 His Bounty many ways exceeds man's, page 450 If should encourage us to seek to him, page 451 As we taste of his Bounty, so should he of ours, page 451 A Churl may sometimes seem Bountiful page 351 It is a fault to overburthen a Friend, page 160 C. MUch wickedness is committed by Candlelight. page 128 Catechised Families, the best Families, page 17 Catechising used by Christ himself, page 31 A good Catechism for Inferiors, page 11 In works of Charity what to be respected by us, page 336 Christ to be believed on his bare word, page 318 Godly Families are little Churches, page 18 Church-Government to be set up in our Families, page 23 The Church suffers much by her Watchmen, page 282 The Church's peace disquieted by many, page 277 The Church troubled by her own Children, page 280 The Church scandalised by her distractions, page 288 God is highly offended with the Church's disturbers, page 289 Many blessings attend on the Church's peace, page 287 The Church militant, like a ship on the Sea, page 341 God will arise for his Church's succour, page 340 Company, if good, comfortable in our journey, page 200 Compliments not altogether to be condemned, page 137 Conditions required in both Covenants, yet with a difference page 437 God performs the Condition for us, that he requires of us, ibid. The benefit of a good Conscience, and horror of an ill conscience, page 272 Covetous persons no sure Friends, page 46 No Creature can comfort us whilst the Creator hides his face, page 270 D. DAngers are to be prevented, page 247 Under the greatest Darkness seek for light, page 135 Dead should not be disquieted, page 276 The Devil may enter into a Dead Corpse and move it, page 275 A double dealer not to be trusted, page 47 Decree when past, all hope is past, page 259 Delays whet desires, page 227 God may Delay us, and yet hear us, page 224 Why God Delays before he answers, page 225 Means to sustain our hearts under Delays, page 229 What to do when God Delays us, page 231 Denials how to be made, page 216 Depopulatours like Caterpillars, page 93 Desires should be kept within bounds, page 176 Rules given to that purpose, ibid. Desires in some cases should reach beyond our abilities, page 181 God is better to us then our Desires, page 349 He doth not always answer our Desires in the same degree nor kind, page 345 Gods gracious denials are better than his angry yield, page 355 Discipline, no family may be without, page 25 Discouragements should not keep us from seeking to God, page 302 Dogs their fidelity to their Master's page 193 Door, Heaven hath two leaffed, page 425, 426. It stands not always open, page 427 No entrance into Heaven but by the Door, ibid. When the Door may be said to be shut, page 259 The Door is open whilst means are continued, page 260 When the Door is shut, Prayer is not speeding, page 259 All Doors fly open to Prayer, page 433 Drunkenness brings to beggary, page 94 The Drunkard not to be trusted, page 47 It is a sign of Drunkenness to forget what we heard at a Sermon, page 13 E. Earliness twofold, page 422 Earnest we must be for small things as well as great; yet not with the like degree, page 362 Eloquence of superiors is in Action, page 12 Enemy reconciled, hard to trust, page 48 Endeavours must second our Prayers, page 415 Enough is a language few can speak, page 178 Epicurism one of England's sins, page 164 Evil, of two sorts, page 181 How of two Evils we may choose the less, page 184 Example of Christ is our Sampler, page 10. 15. The force of the Rule lies in the Example, page 11. Excuses sinful, manifold, page 236 Experience what, page 453 What is required to make Christian Experience, page 460 It is good reasoning from Experience, page 453 In what sense it is said to be the Mistress of fools, page 455 None so wise but may learn by it, page 455 Experience teacheth what reading cannot, page 456 Experience may be bought too dear, page 455 The benefit that comes by Experience is great, page 456 How to make a right use of Experience. page 458 Our Experiments to be pleaded to God, page 459 It is not always safe to ground our confidence upon former Experiments, page 460 Others should be acquainted with our Experiences, page 463 Eye of God is healing, page 185 God sees through his Eyelids. page 342 F. FAith of a Christian not grounded on sense, yet confirmed by it, page 454 Family, the Foundation of all societyes, page 16 Families to be instructed by Governors, page 15 It is a great honour to a family to be Godly, page 18 The sad complaint that untaught families will one day make against Governors, page 19 Neglect of instructing Families, whence it ariseth, page 20 Families should have Church-Government, page 24 All that offer themselves may not be admitted into our Families, page 23 In good Families may be some bad, page 28 Familiarity with God in a humble way God admits of, page 399 Famine, the sad face of it discovered, page 96 The effects of it shown, page 97 Sin causeth God to send it, page 100 Far, homely, contented former times, page 164 Feast, not to be judged of by full cups, page 168 Some Feasts made not for laughter, but for slaughter, page 168 Rules for Feasting, given, page 170 Fervency wherein it consists, page 358 Flattery, all smooth language is not, page 137 Food of the soul is to be sought after, and motives thereunto, page 175 Sergeant Friends of divers sorts, page 37 Friends, true, very few, page 35 The world is a Time-serving Friend, page 59 The flesh a Table-Friend, page 60 The Devil a Treacherous Friend, ibid. No Creature stands in such need of a Friend as man, page 44 The sad condition of a Friendless man, page 103 What Friends to make choice of, page 46 The bad ways that some take to procure Friends, page 51 The best way to obtain them, page 52 To find Friends when there is no need, and to want them when there is need, are both alike easy, page 105 A true Friend was borne for his Friend, page 107 Earthly Friends are subservient to God, page 108 Earthly Friends fail us, page 109 Praying Friends are best Friends, page 205 Earthly Friends not to be confided in, page 72 Difference amongst Friends may arise, page 69 Such differences are hardly composed, page 42 Adversity tries Friends, page 64 No change of state can cause any alteration in a Friends affections, page 102 A Friend may be in want, page 71 A Friend may deny his Friend's request & yet remain a Friend, page 214 A Faithful Friend a great treasure, page 41 A Friend will judge his Friend's case to be his own, page 187 Friends love not to be suspected, page 66 Two sorts of Friends to make use of in the time of Affliction, page 103 Three sorts of living Friends, page 104 Dead Friends to whom we may resort in our distress, page 105 Some would make the Devil their Friends, page 111 Friend Paramount, God only is, page 108 He is generally a Friend to all, page 56 But to the Godly in a more special manner, ibid. A high honour to have God for our Friend, page 59 How to be assured that God is our Friend, page 64. 112 Gods Friends cleave close to him in trials, page 64 Gods Friends love his Friends, page 65 A great encourgement to come to God in that he is our Friend, page 113 God only can be- Friend us at all times, in all places, and in all our wants, page 108. 109 He communicates his purposes to his Friends, page 57 And is very Familiar with them, page 58 Friendship of three kinds, page 48 True Friendship what it is, page 36 It is to be Found only in the Communion of Saints, page 50 It is resembled to marriage, page 51 Friendship is degenerated in these days, page 43 Some Heathens have excelled Christians in point of Friendship, page 43 One may be preferred before another Christian in point of Friendship, page 50 Self ends disclaimed in true Friendship, page 65 The Love of Friendship ties faster than the Love of nature, page 102 Duties of Friendship, reciprocal, page 190 Friendship had need sometimes to be awakened, page 335 That Friendship be continued where it is, what must be done, page 41 Friendship should digest small injuries, page 42 Friendship with God, how obtained, page 61 What must be done to preserve it, page 67 How to recover it being lost, page 69 How to imp ove Gods Friendship to to us, page 114 Gods Friendship is lasting, page 66 G. SAtan is a foul Gamester, page 114 All we have is of free Gift, page 409 God gives sometimes unasked, page 400 In the first Grace he is a giver, but in the second Grace a Helper, page 417 God gives bountifully, page 445 Rules to be observed in our Giving, page 337 How by Gifts we may procure Friends, page 51. 52 Glory of God to be preferred to man's Salvation, page 123 Gluttony the vice of the English, page 165 Arguments against Gluttony, page 166 God, how represented to us in Scripture, page 385 God is Almighty, page 220 Good should be considered in the degrees of it, page 258 A less Good may no● crowed out the greater, nor an uncertain good exclude a certain, page 257, 258 Governors; Bishops in their own houses, page 26 They must oversee their Families, page 27 They must not be Non resident, page 28 No Governor too great for that duty. page 21 They have charge of Souls, page 21 And must give account to God thereof, page 18 Grace not absolutely to be desired in every degree thereof, page 181 Our Salvation lies in the positive degree of Grace, but much of our Consolation in the comparative, page 182 What degree of Grace may absolutely be desired, page 182 Grace, that is our house, page 198 A good Guide is to be gotten in our journey, page 200 H. HAnds, both must be used in knocking at the Gate of Heaven, page 429 Pure Hands are fittest to knock at that Gate, page 430 The right Hand (which is the working Hand) God stands at, with a Blessing, page 417 Faith is the Hand of the Soul, page 4●0 God is ready to Hear us calling, page 218 Heaven is God's Habitation, page 217 How God is there, page 217 Hell; How God is said to be there, ibid. Heretics disturb the peace of the Church, page 279 Hindrances in doing good whence they ari e page 332 Hoarders up of Corn resemble the Locust, page 92 Humility, one of the paths of peace, page 285 Hunger is a delicate Cook, page 107 Hunters no good Friend to the Husbandman, page 91 Husbandry, highly to be respected, page 90 Four Creatures great enemies to Husbandry, page 91 Hypocrites disquiet the Church, page 281 I. Idleness brings want, page 95 Idle Persons want no shift, page 236 Ignorance in the Superior is the calamity of the Inferiors, page 20 Image of God wherein it consisted, page 412 Imitation of Christ, how far lawful, page 15 Importunity a powerful Orator, page 356 Importunacy in Prayer, wherein it standeth, page 357 Importunity, twofold, page 362 Importunacy hath something in it of that we call Impudence, page 361 Some kind of Importunity God likes not, page 362 Infirmities what they are, page 327 Interrogations, the use of them, page 32 Journey, we are all in, page 199 Our Journey to be provided for, page 200 K. Key of Heaven, Prayer is, page 433 It is the Key that opens God's treasury, page 404 The keys at the Pope's girdle will not unlock heaven, page 427 Kindness is to be returned, page 192 The bruit Creatures are kind in their kind, page 193 Knocking what it imports, page 425 Many knock at Heaven that shall not be admitted, page 432 Knowledge, experimental is all in all, page 454 L. Landlord's that are cruel, are like the Cankerworm, page 92 Lending; what it is, page 239 How it differs from other Contracts, page 141 It is the part of a Friend to Lend, page 143 It is an act of Charity, page 144 which mercenary lending overthrows, ibid. How a man may receive recompense for what he lends, page 146 It is God's command to lend freely, page 147 A geater sin, not to lend, than to take Usury, page 148 In what Cases it is unlawful to lend, page 150 Difference betwixt God and Satan in lending, page 156 Leveller; a horned worm, page 95 Liberality, of all sorts not commendable, page 353 It must be made up of matter and form, page 453 A vile person may seem Liberal, page 351 The Devil would be thought to be so, page 352 Some Liberal of what is not their own, page 353 Some men's Liberality tends to sin, page 354 Lost, we are all by nature, page 411 A man may be a Loser in spiritual things many ways, page 413 Love is a substantive, page 126 Loves paces that she takes, page 124 The print of her feet hardly discerned, page 125 Love is one of the paths of Peace, page 286 Love seeks not her own, page 121 Love our Neighbours as ourselves, how to be understood, page 122 j- Love the bane of Religion, page 124 Persecutors pretend Love in all their Persecutions, page 278 God is to be loved, who first loved us, page 295 Our hearts may be enlarged in love, to one Christian more than to another, page 50 M. MArkets; God sets, page 99 Gods Markets are well furnished, yet it hath not for all Comers, page 405 Marriage and Friendship compared, page 51 Means to be used, but not trusted unto, page 114 Means to be used for supply of our wants, page 116 It is dangerous to contemn the Means, page 262 Whilst the Means are continued there is hope, page 260 Means must be used which God hath rescribed, page 418 Prayers psanctifies the Means, page 418 We May neither trust in them nor slight them, page 419 Many failings in works of mercy, page 337 Merit confuted, page 408 What is required to make an act Meritorious, ibid. God's Mercy is man's Merit, page 410 Ministers are to set an edge on their Doctrines, page 32 The public Ministry, why so unfruitful, page 21 A like-mindedness to be endeavoured, and how it may be comfortably effected, page 284 Money, Prayer is like unto, page 406 How it answers all things, page 404 N. NEcessity, twofold, page 179 It is a powerful Goddess and prevails much, page 183 In our Requests to God or man it may be pressed, page 184 Many plead Necessity where is none, page 184 Things Necessary may be desired, but not things superfluous, page 180 The Necessities of our Brethren should be regarded, page 336 The Necessities of others should move us, page 185 Night, what it signifies, page 126 Night-Vigils what to think of them page 133 nigardliness becomes not a Friend's Table, page 170 Number of three do ofttimes teach the mystery of the Trinity, page 171 O. OPportunity to be made good use of, page 253 Want of an Opportunity is often pretended for the neglect of duty, page 249 The first Opportunity offered of doing good, to be laid hold on, page 256 The danger of neglecting Opportunity, page 253 Oppressors resembled to the Palmer-Wormes, page 91 P. PArables, whereunto resembled, page 6 Patience, the way of Peace, page 285 Pawns or Pledges may be taken, and of whom, and when, page 150 Peace of the Church to be sought page 283 We are called to Peace, page 287 The means of restoring the Church's Peace, page 284 Pray for the Church's Peace, page 286 Much good follows the Church's Peace, page 287 Persecutors hinder the Church's peace, page 277 Gods Judgements on Persecutors, page 260 Petitions, to be practised as well as prayed, page 415 Poor, of two sorts, page 77 The Godly Poor in better case than the worldly rich, page 80 None so Poor but some are poorer, page 85 The rich proved by the Poor man's poverty, page 74 The Poor should be made our Friends, page 52 The Poor may make Friends to themselves, page 53 Poverty works to humility, page 74 Politicians not too far to be trusted, page 47 Power of God distinguished, page 295 It is dangerous to tempt God concerning his Power, page 298 Prayer, what it is, page 395 Many ways we may address ourselves unto it, page 372 Saints not to be prayed unto, page 220 How God is to be conceived of in Prayer, page 373. 385 In all our Prayers, see a fullness in God of those things we crave, page 221 Prayer to be put up in Christ's name page 222 The Spirit of Prayer pray for, page 383 Prayer to be prefaced with such Attributes of God as may best strengthen Faith, page 138 True Prayer is the Prayer of Faith, page 307 All must pray, page 369 The wicked stand charged with the duty, page 370 They may be encouraged thereto, page 371 Children should be taught to Pray, page 369 Others are to be Prayed for, page 201 We may be too private in Prayer, page 203 Praying Friends are best Friends, page 204 A wicked man cannot Pray well, nor one that can Pray well live wickedly, page 384 The Heads of Prayer, what they are, page 381 The Lords Prayer to be used, page 2 Set Prayer is lawful, page 1. 387 Public Prayer, what, page 130 Private Prayer, what, page 131 All times and places are sanctified for Prayer, page 130 What times most seasonable for Prayer, page 131 The Morning is necessary, and the Night seasonable page 132 Prayer prevents God, page 129 Error in the matter frustrates Prayer, page 374 We are to be furnished with matter for Prayer, and whence, page 380 Care must be had of the manner of Praying, page 374 The heart may not be rash in Praying, page 374 Sudden Praying without meditation, not commendable, page 379 We must be frequent in Prayer, page 358 And fervent in Prayer, page 358 And earnest for small things as well as great, page 363 Formality in Prayer, hateful. page 368 Lukewarm Prayer God respects, as he doth Lukewarm Persons, page 359 To Pray Prayer is more than to say Prayer, page 378 We must Watch and Pray page 383 And Persevere in Prayer, page 359 And do Prayer as well as pray Prayer, page 430 The Power of Faithful Prayer, page 434 It is after a short Omnipotent, page 404. 433 It commands God, and how, page 398 It lets us into God's treasury, page 404 It quickens all Ordinances, page 402 It is the holy Anchor, page 436 Prayers, are our Ambassadors, page 360 They are the Cannon that God chargeth and dischargeth on himself, page 360 It is a scourge to the Devil, page 435 The Gates of Heaven stand open to it, page 129 It is the best remedy, and to be preferred, page 119 God is ready to hear our Prayers, page 224 God Answers our Prayers many ways, page 230 He may be silent to our Prayers, and long delay us, page 224 Why God delays long before he answers; See before, Delay, page 225 How God heareth the Prayers of wicked men, and why, page 229 Reasons why Prayer is not ever heard, page 405 Many lets that hinders Prayer, both from within us, and from without us, page 376 Our Hearts never more fugitive then in Prayer, page 376 ●he Devil is most busy when we go about that Duty, page 376 Worldly distractions interrupt our Prayers, page 377 ●n stops the passage of our Prayers, page 382 ●e must be sensible of the want of what we Pray for, page 391 A threefold want we must be sensible of in Prayer, page 392 Words are requisite in Prayer, page 390 Yet the voice not absolutely necessary, page 387 The Godly sometimes want words in Prayer, and whence that is, page 386 God hears broken Prayers, page 387 What must be done when words are wanting, page 387 Wandering thoughts in Prayer of two sorts, page 387 Wandering thoughts in Prayer to be prevented, page 388 In short Prayers our thoughts are less apt to wander then in long, page 389 Some thoughts of worldly things may lawfully be admitted in Prayer, page 383 Those Prayers are not always best pleasing unto God, wherein we best please ourselves, page 388 No other duty requires more strong abilities than Prayer, page 375 No discouragement should keep us from that duty, page 304, 308 Fear of man should not cause us to neglect it, page 367 None dispensed with for omission of it, page 371 God lays out our Prayers for our best advantage, page 347 Praise, must be added to Petitions, page 410 Preaching, the best method in it, page 10 How a Minister is to Preach himself, page 11 Pride the mother of Heresy, page 285 Promises, of two sorts, page 438.440. Evangelicall Promises, conditional, page 437 Yet free, and how, ibid. Some Promises, Absolute, page 438 Promises concerning temporal things how made, and to be understood, page 76.440 Promises concerning spiritual blessings, how made unto us, page 441 How to entertain the Promises, page 442 Prayer must be grounded on a promise, page 222 Q. QUare, why, is a dangerous monosyllable, page 297 Some Questions Christ answered not, page 310 All Questions about substantials are to be decided by the Scriptures, page 311 Never did any prove good Scholar that was not a Questionist, page 311 R. REason, there is for all that God wills, page 297 Reformation, must begin at home, page 22 Remedy, may be had in all distresses page 120 Repetitions, warrantable, page 442 Repetitions, what they note, page 443 Repetitions, should not be grievous to a Hearer, page 444 Repetitions, tedious, to be avoided, page 444 Reprooff, of sin, like fishing for the Whale, page 209 Requests, to God should be Christian and modest, page 161 Some Request that of God which will not stand with his honour to give, page 162 Some Requests unto a Friend may be denied, page 215 Rest, in this life threefold, page 274 The Dead are at Rest, page 274 An eternal Rest in Heaven, page 275 How the Godly may be disquieted of their Rest, page 275 Four sorts of persons disquiet the Church of her Rest, page 277 Right, civil, wicked have to the things of this life, but not spiritual, page 80 S. SAints, in Heaven not to be sought unto, page 110 Schism, what it is, page 279 Schismatics, disturb the Church, ibid. Scoffers, at Religion reproved, page 22 Scriptures, abound with fair expressions, page 136 Why Christ alleged Scripture, page 314 Christ was a speaking Scripture, page 313 Secrets, God communicates to his, page 57 Seeking what it is, page 411 A twofold Seeking, page 421 A double act in it, page 415 We may Seek too late, page 263 Whence it is that some who Seek, find not, page 420 Three ways men may be frustrated in Seeking, page 421 Infallibility of finding depends upon faithful Seeking, page 420 Self is the Bias of most men's actions, page 125 Separatists of two sorts, page 280 Sermon, not done till it be practised, page 13 Servants faithful to God, will be so to man, page 17 A great fault in choosing Servants, page 23 Wicked Servants not to be suffered in the family, page 26 One good Servant better than many bad, page 29 The way to get good Servants, page 29 Servants are to submit to a Religious Government, page 30 Service of God; Be ambitious of page 451 Sleep God is to be awakened out of, page 343 Soul stands in need of nourishment, page 173 It is dangerous to starve it, page 176 Spirit how it illuminates us, page 312 Want of present Success, no warrant to Surcease a duty. page 232 Superfluous things not to be desired, page 186 T. TEaching, such shall not want as are willing to learn, page 14 Temperance commendable, page 164 Temptations not absolutely to be prayed against, page 181 Testimony that Christ gave of himself was true, page 315 His Testimony is undervalved by the Church of Rome, page 315 The Church's Testimony, of what use it is, page 316 Text of a Minister is his Auditory, page 320 Thankfulness is due to God for what we have, page 159 What is won by Prayer must be worn by Thanks, page 411 Time allotted for all things, but not to sin, page 250 God is the disposer of Time, page 252 Time is to be redeemed, page 254 How it is lawful to serve the Time, page 255 The grace of an action is in the right timing of it, page 251 Some good duties may be done out of Time, page 250 How to find out the fittest Time for an action, page 256 God takes his own Time for the payment of his debts. page 232 Travellers we are all, in a double respect, page 198 Troubles of divers sorts, page 237 It is a Trouble to an unwilling mind, to be called upon to do good, page 237 Troubles may not discourage us from good duties, page 241 How Troubles may be overcome, page 242 Troublesome they are many times esteemed that are not, page 238 How to live, so as that we be not Troublesome, page 242 Trust, twofold, page 110 Difference betwixt Trust in man, and Trust in God, page 109 God alone is to be Trusted in, page 114 The wicked Trust to vain helps, page 111. Truth goes with a scratched face, page 318 Those call for Truth that cannot endure to hear the Truth, page 317 Trials of the Godly, many. page 244 V. VIolence; too much of it in the world, page 431 Heaven to be got with Violence, page 429 Hell suffers Violence, page 430 Visiting of Friends commendable, page 188 unthankfulness may be thanked for all our miseries, page 449 Usurers what they are, page 145 Why Usury is tolerated in some States, page 148 W. WAiting on God, nothing lost by it, page 232 Want of two sorts, page 53 It is threefold, page 336 Our Wants are many, page 394 Of outward Wants there is two degrees page 336 A threefold Want be sensible of, in coming to God, page 392 Spiritual Wants of two sorts, page 54 The Godly are often in Want, page 72.85. Those in Want should be relieved, page 54 The paths that lead to Want, page 55 Want causeth us to prise blessings, page 74 Two sorts of persons that are in Want, page 77 To the Godly Want is a Cross, but no Curse, page 77 Want should not too much deject us, page 82 The Godly in Want, more happy than the wicked in fullness, page 83 In our greatest Wants be thankful that it is no worse with us, page 84 Want cometh from the Lord, page 85 Wants of the Godly, many ways supplied, page 85 In all Wants seek out for supply, page 116 Diligence in our calling will supply our Wants, page 128 Spiritual Wants; Be most sensible of, page 174 Our Wants lay open to God, page 184 Some good comes by Want, page 196 Spiritual Wants are the greatest, page 392 Though God know our Wants, yet we must lay them open before him, page 394 We must spell our Wants out of the Crosserow, page 393 Some correspondency should be betwixt the Want and the gift, page 336 Wastfullnesse brings want, page 95 Ward-roabes of sin many, page 236 Ways of sin many, page 199 The best Way is to be gone in, ibid. Weightiest works are to have the precedency, page 257 Will of God the cause of all causes, page 297 God can do more than he Will, page 298 It is his Will that sets his power on work, page 299 Gods Will distinguished, page 300 Yet it is but one, page 301 There are degrees of Gods Willing, page 301 Gods revealed Will is to be enquired into, ibid. Will of man how governed by the understanding, page 325 The Will is the grand Rebel, ibid., The greatest Want is in the Will, page 292, 325 Gods people are a Willing people, page 329 Difference betwixt the Willing of a regenerated and unregenerated person, page 327 The Will regenerated goeth beyond performance, page 326 A Willing mind overcomes difficultyes, page 323 No further is the Will right, than it puts us upon the use of the means page 328 Willingness is the fat of the Sacrifice, page 330 What must be done that we may be willing, ibid. The Godly may find an unwillingness at sometimes to some duty, page 331 Carnal wit ever attends upon carnal Will, page 235 Word of God, every Word was, which Christ spoke, page 313 Worthiness, twofold, page 407 How we may be said to be Worthy, page 407 The most unworthy in their own sense, speed best, page 410 Works must accompany Faith, page 4●1 FINIS.