The Fast Friend, Text (6 of 11)

The Fast Friend · Text (6 of 11)

p. 209Secondly; It is a meanes to work holineſſe 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 12:10Heb 12:11Job 33:16Job 33:17Ps 119:67Num 21:7Jas 4:8Jas 4:9Heb. 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 our ſelves, reflect home, find out the cauſe of ſin, confeſſe 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 meanes, verſe 9. ſuffer affliction, mourne, weepe. A great force, affliction hath to mortifie luſts, and ſubdue ſin in us. Hence it is compared to baptizing, and waſhing, that takes away the filth of the ſoul,Math. 10.28, 39.Matt 10:28Matt 10:39 Math. 10.38, 39. Linnen is waſhed, and rinſed not to teare it, but to p. 210clenſe it.Luke 22.Luke 22 It is a Cleanſer. They are compared to a winnowing that bloweth away the Chaffe.Amos. 9.9Amos 9:9 It is a purifier, Amos 9.9. To a fire that refineth and purgeth away the droſſe; So a Purger, Zach. 13.9.Zach. 13.9. John 15.2. Iſay. 27.9. & 48.10.Zech 13:9John 15:2Isa 27:9Isa 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 thorne is at the breaſt, the little Nightingale ſings ſweeteſt,Iſay. 26.16. 2 Chron. 20.34.13. 2 Cor. 12.10. Dr. Stoughton.Isa 26:162 Chr 20:342 Chr 20:132 Cor 12:10 Iſay. 26.16. 2 Chron. 20.34.13. And as it quickeneth to duties, ſo it renewes 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 buryed 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 yeares after. So afflictions to the godly, ſerve but as boxes on the eare, to revive them that were in a trance.

Thirdly; They are a meanes 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 6:141 Kgs 19:42 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 weane it, her milk is naught, &c, but all that will not do; let Muſtard be laid upon the breaſt, then it will paw at it, and turne the head away. So it is here:Gen. 13.2.Gen 13:2 The World is like Laban, with whom Jacob dwelt, and ſpent himſelf with cares, and yet would have been content to have dwelt longer with him, had not this Churle 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 20:6Gen. 20.6. I kept thee that thou ſhould'st not ſin againſt me; So God keeps us within compaſſe by this hedge of Thornes, Hoſ. 2.6. 2 Cor. 12.7.Hos 2:62 Cor 12:7Hoſ. 2.6. Thus St. Paul was kept in by them, 2 Cor. 12.7. A Thorne in the fleſh to prevent Pride. God openeth the eares of men (ſaith Eliſha) by their corrections, that he might p. 211cauſe them to turne from their enterpriſe, and hide the Pride of man, Job. 33.17, 18.Job. 33.17, 18.Job 33:17Job 33:18

Fifthly; By afflictions graces are encreaſed in us,Rom. 5.3, 4.Rom 5:3Rom 5:4 Rom. 5.3, 4. They are but like a growing Ague, or a warme Aprill ſhowre, to garden herbs, that cauſeth them to ſhoot out ſenſibly in one night. As Jacob ſaid to Laban, before I came unto thee, thou had'st but little, &c: So our Joy is encreaſed by them,2 Cor. 1.5. Rom. 5.3.2 Cor 1:5Rom 5:3 2 Cor. 1.5. So Patience, Rom. 5.3. And other graces of the Spirit. The Link or Torch we know burnes the better for beating.

Sixthly; They are a meanes to free us from Hell, 2 Cor. 11.32. 1 King. 2.26.2 Cor 11:321 Kgs 2:261 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 Arke of my Lord God before David my Father. So God dealeth with us: when he might juſtly deprive us of Life, yea of eternall Life; yet if we have borne the Arke, if we can plead any true Reference or relation to Chriſt, God will not take away our Lives for our Sins, but commute eternall torments into temporall 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 meanes of them.

Seaventhly and laſtly. They are meanes of encreaſing our joyes both here, and hereafter. Had Eſther never been a Captive, ſhe had never been a Queene. Had we never been afflicted, we ſhould never be advanced to glory,2 Cor. 1.5. Pſal. 90.15.2 Cor 1:5Ps 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.Luke 1 John Baptist (the voyce) was a breeding: ſo greateſt comforts are preparing for us, under the ſaddeſt Croſſes. And as our joyes here, ſo our joyes in Heaven are encreaſed by them: So we read,2 Cor. 4.17.2 Cor 4:17 2 Cor. 4.17. The more painfull that our Labour hath been, the greater and richer ſhall be our reward, and Recompence.

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.Jer 9:7for what ſhould I elſe do for the Daughter of my people? as if he p. 212ſhould 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.Matt 18:7ſo may it be ſaid of afflictions, it is neceſſary that afflictions do come, Acts. 14.22, And that,Acts. 14.22.Acts 14:22

Firſt,Rom. 8.29.Rom 8:29 In reſpect of Gods 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 2:10Heb 12:6Heb 12:7Heb 12:8 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 Gods Children have firſt borne afflictions patiently; Secondly they have been chearfull under them. Thirdly, they have been thankfull for them. Fourthly, they have been ſo farr 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.Ps 39:9Ps 62:1 They have been patient under them, ſo Pſal. 39.9. & 62.1. not only I was dumb (for a ſullen ſilence argues a worſe nature, then a crying paſſion) but my ſoul keepeth ſilence; he was free from murmuring and impatience.Levit. 26.41.Lev 26:41 This was required, Levit. 26.41.

Secondly,Rom. 5.3.Rom 5:3 they have been chearfull under them, Rom. 5.3. So it is required we ſhould be,Jam. 1.2.9.Jas 1:2Jas 1:9 Jam. 1, 2.9.

Thirdly, they have been thankfull to God for their afflictions, and ſufferings,Job. 1.21. Pſal. 41.11. 1 Theſ. 5.18.Job 1:21Ps 41:111 Thess 5:18 Job. 1.21. Pſal. 41.11. This is likewiſe enjoyned 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 Jer. 10.24. So it is ſaid of King Alured, that he prayed God alwayes to ſend him ſome ſickneſſe, 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 wofull day thou knoweſt, Jer. 17.16. And for that prayer of Jeremiah (before mentioned.Jer. 17.16.Jer 17:16) Jer. 10.24. he prayeth not ſimply for affliction, but by way p. 213of 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 goodneſſe. For however afflictions are good to the good, yet it is but ſo accidentally; for in themſelves they are evill, and Puniſhments for ſin. Nor doth any man know his own ſtrength, how he ſhall be able to beare them.

Afflictions then being thus Profitable and Neceſſary, Let us not be too much affraid of them, nor complaine of them too much, as many do, though they come yawning upon us, (like Sampſons Lyon) as if they would devoure us, but let us husband them well, as we ought; let them drive us to God as the ſtorme doth the Birds to their rowes, 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 faile to find out God.

Text. verſe 7 [And he from within ſhall anſwer, and ſay, Trouble me not, the dore is now ſhut, and my Children are with me in bed, I cannot riſe and give thee.]

Hitherto you have heard of this mans Addreſſe unto his Friend, in his time of want. And of the Request he made; (which was both reaſonable and honeſt in it ſelfe, albeit at an unſeaſonable time of night.) Now followes the Succeſſe he had, which was not at preſent anſwerable to his hopes, for inſtead of a Graunt, we find that he meets with a Repulſe, [And He from within ſhall anſwer and ſay, Trouble me not, &c.]

Where, Firſt take notice of the Perſon Anſwering. He from within. Secondly, of the Anſwer it ſelfe, conteyning 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.

p. 214[And he from within ſhall anſwer and ſay, &c.]

This Friend was within (then) and not ſo aſleepe, but that he heard his ſuite, 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 remaine a Friend ſtill.

Thus David, 2 Sam. 13.25.2 Sam 13:25albeit he was much preſſed by Abſolom his Son, to goe 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 refuſall leſt he ſhould be chargeable unto him, 2 Sam. 13.25. So Solomon albeit he was a very dutifull Son unto his Mother, and honoured her, and bore all filiall 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 her ſelf, and him, he did not only deny her ſuite, but ſweares, God do ſo to me and more alſo, if Adoniah have not mooved this againſt his own Life, 1 King. 2.23, 24.1 Kgs 2:231 Kgs 2:241 King. 2.23, 24. Chriſt himſelf denyes the motion made unto him by his two Kinſmen,Math. 20.20. Luke 9.54, 55.Matt 20:20Luke 9:54Luke 9:55 Math. 20.20. So Luk. 9.54, 55. The motion of thoſe two fiery Diſciples was not only denyed, but they were ſharply reproved for their raſh and fiery zeale in making of it.

Uſe. This diſcovers and reproves a double error in poynt of Friendſhip; one is of the Friend without, the other of the Friend within.

The Friend without conceives that the Friend within doth tranſgreſſe the Lawes of Friendſhip, if he denyes 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 denyed, ſhall ſo ſolely poſſeſſe their memories, that all former kindneſſes and favours are cleane loſt, and buryed in forgetfullneſſe, when, it may be, the requeſt made makes not p. 215for 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… denyed ſaid in Indignation,Valer. Max. lib. 6. What am I the better for all thy Friendſhip, if thou denyeſt 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 rectifyed Reaſon, and Religion, or are unfitting and beyond the expedience of him, who ſhould graunt thee thy deſire, be not offended with thy Friend, but with thy ſelfe, if thou meet with a Repulſe: the refuſall 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 ſhould'ſt riſe higher, and for one denyall blot out the remembrance of many benefits, that were the heighth 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 Romane Conſulls, 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, would'ſt 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, replyed, thy earneſtneſſe my Friend in this matter were much worth, if it were conſiſtent with uprightneſſe, but it not being ſo, the greater it is, the more troubleſome it is. True Friendſhip is neither fond nor cruell. It is an injurious weakneſſe to be drawen upon any by-reſpects whatever to the furtherance of faulty ſuits, and p. 216unlawfull actions. And it is cruell courteſie to yield to any thing prejudiciall to it ſelfe, or dangerous to the beloved party. As … ſhewed 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, mixt. 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 Beames to beare any ſtreſſe in Church, or State; If this be good Nature, let me be a Clowne: he cannot be a Friend to any that is a Friend to all, and the worſt foe to himſelfe. If the deſires of my Friend be ſuch, as I know will endanger him, or prejudice my ſelfe, and ſo pleaſure neither, I ſhould in condeſcending, beſides making my ſelf 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 denyalls are grievous to generous mindes. As it is harſh for a Friend to beg, ſo no leſſe to be denyed.

Reſp. It is ſo, for in the denyall of a Friends requeſt, we reprehend him, and implicitely charge him with want of diſcretion in asking what is not expedient or fit; and therefore our denyalls would be given in milde and loving termes, and not as Nabal denyed David with a crabid and croſſe interrogatory, Who is David, and who is the Son of Iſhai? The bitter and malignant quality which denyalls and repulſes of a Friend within, to his Friend without, carry with them, would be corrected with loving ſpeeches, and milde behaviour. So that albeit thou ſatisfie 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 unkindneſſe. So did this Friend within, who being loath to ſatisfie his Friend without in one kinde, endeavours to ſatisfie 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 ſpirituall ſenſe, where firſt obſerve, that

p. 217God is a Friend within, alwayes within Call. Myſt. 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.Ps 115:3Ps 68:5Ps 113:5Ps 123:1 there he dwelleth. Pſal. 113.5. & 68.5. & 123.1. But this muſt be warily underſtood, He is not in Heaven circumſcriptivè, as though he were included within that compaſſe, as bodyes are within the compaſſe of ſome place, and may be circumſcribed with all the Dimenſions; for this is contrary to his infinite greatneſſe which doth fill both Heaven and Earth. The Heaven of Heavens is not able to containe it, 1 King. 8.27. Nor is he within in Heaven Definitivè, as though he were no where elſe; As the Angels,1 King. 8.27.1 Kgs 8:27 who though they are not in Heaven circumſcriptivè, for that they want bodyes, and ſo are not circumſcriptible, yet they are there Definitivè, ſo as when they are there, they are no where elſe. Certaine 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 conteyned in them. He is no where, becauſe no place whether Reall, Nuſquam eſt & ubi que eſt. Bern.or Imaginary can comprehend him. He is every where, becauſe no body, no ſpace, or ſpirituall ſubſtance can exclude him, or avoyd the penetration of his eſſence. David compaſſes the world,Pſal. 139.7, 8.Ps 139:7Ps 139:8 Pſal. 139.7, 8. & findes him every where, yea he findes him in a ſtrange place, a place of our own making, which grew out of our Sinns; that is Hell. If we make our bed in Hell (A wofull Inn to make our Bed in) yet God is there too, and more ſtrangely there, then any other place, becauſe he is there without any Beame of Light, James 1.17. Rom. 15.25.Jas 1:17Rom 15:25who is the Father of Lights; without any beame of comfort, who is the Father of all Conſolation: he is in all places, and can be circumſcribed in no place: Neither of theſe wayes is God ſaid to be within, in Heaven. But in Heaven he is ſaid to be Declarativè, there and thence declaring his unſpeakable glory & majeſty. There he doth manifeſt himſelf moſt of all, and in the greateſt ſplendor that may be; And that immediately,Revel. 21. Pſal. 19.1. & 76.8. Rom. 1.18. Jam. 1.17. Pſal. 102.19, 20.Rev 21Ps 19:1Ps 76:8Rom 1:18Jas 1:17Ps 102:19Ps 102:20 not by meanes, neither Ordinary, or Extraordinary as he doth here in this world. Thence we ſee moſt evident ſignes of his Properties, and Attributes, of his Omnipotency, Wiſdome, Juſtice, Mercy, Pſal. 19.1. & 76.8. Rom. 1.18. Jam. 1.17. Pſal. 102.19, 20.

p. 218Thence he ſendeth his Angells; Thence the Son of man deſcended; Thence the holy Spirit was ſent; And thence the Son of man ſhall come to judge the world. In a word, Look as the ſoul of man is ſaid to be in the Head or Heart, ſo conceive of Gods being in Heaven. The ſoul (we know) animates the whole body of man, and by the preſence of it, in every member communicates Life to the whole: yet by way of preheminency and excellency, it is ſaid to be in the Head or Heart of man, becauſe in theſe two parts of man, and from thence ſhe exerciſeth her cheifeſt functions, and deriveth her cheifeſt influence. Thus it is with God, he is every where; And yet ſaid to be within in Heaven, becauſe thence is the cheifeſt rayes of his majeſty manifeſted. Thus God may be ſaid to be within, in reſpect of his Habitation and dwelling.

More Particularly; God may be ſaid to be within, in two other reſpects: Firſt in regard of Audience; he is re…dy to hear us when we call upon him. Secondly in regard of Ability and Power, to help and ſuccour us in our greateſt diſtreſſes.

He is alwayes within, in reſpect of his readineſſe to heare us when we call upon him, Pſal. 34.15. verſe 17, 18. Pſal. 145.18, 19Ps 34:15Ps 145:18Ps 145:19So Pſal. 34.15. His eares are open unto our cryes, and verſe 17, 18. The Righteous cry and the Lord heareth, he is nigh to them that are of a broken heart, So Pſal. 145.18, 19. The Lord is nigh to all that call upon him, yea to all that call upon him in truth, he will fulfill the deſires of them that feare him, he will alſo heare their cry and will ſave them. Pſal. 102.17.19, 20.Ps 102:17Ps 102:19Ps 102:20So Pſal. 102.17.19, 20. He hath regard to the prayers of the destitute, &c: He looked down from the height of his Sanctuary, from Heaven did the Lord behold the Earth, to heare the groaning of the Priſoner, to looſe thoſe that are appointed to Death.

This readineſſe of God's to heare us may be ſeen, firſt in giving an Anſwer to his, as ſoone as ever they have done their Prayer, as Numb. 14.20. when the people murmured and God threatened,Gen. 24.15. Numb. 14.20.Gen 24:15Num 14:20 Moſes cryed, and the Lord preſently anſwered, I have forgiven them according to thy Requeſt. So 2 Sam. 22.7. And Acts 4.31. When they had done praying,2 Sam. 22.7. Acts 4.31.2 Sam 22:7Acts 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 p. 219So Dan. 9.20, 21. whilſt I was ſpeaking and praying, Dan. 9.20, 21. Pſal. 35.13.Dan 9:20Dan 9:21Ps 35:13yea whilst I was ſpeaking in prayer, the man Gabriel came, &c: So Pſal. 35.13. my Prayer was turned into my own boſome. This Anſwer David received, even whilſt he was praying.

Thirdly; He ſhewes his readineſſe in that he heares us ſo ſoon as ever we begin to pray. So Dan. 10.12. Feare not Daniel,Dan. 10.12.Dan 10:12 for from the first day that thou did'st ſet thy heart to understand, and to humble thy ſelfe before thy God, thy words were heard, his eares are open at the firſt; like a tender Mother or Nurſe, which uſe to be ſo wakeful, as that they heare the Infant when it firſt begins to whimper.

Fourthly; He ſhewes his readineſſe to heare, in that ſometimes before we can ſpeak a word, Pſal. 32.5.Ps 32:5when it is but in the purpoſe of our Hearts to pray, God prevents us, and grants us that which he knowes we would have begged of him.Iſay. 65.24.Isa 65:24 Iſay. 65.24. Before they call, I will anſwer. He heares and ſees the inclinations of the heart.John 11.41.John 11:41 Father I thank thee (ſaid our Saviour at the rayſing up of Lazarus) that thou haſt heard me: Bernard notes upon theſe words, that at that time, when Chriſt gave thanks to God for having heard him, he had ſaid nothing to his Father, but in his heart. And that God had heard before he ſpake. And thus as our Saviour entered into the houſe to his Diſciples januis clauſis when the dores were ſhut.John 20.28.John 20:28 So God many times enters into us, when our lips are ſhut, and we have not opened them by verball Prayer.

Fifthly and laſtly; He ſhews his readineſſe to hear us, in hearing a voyce in that which hath no voyce, and that is our Teares. The Lord hath heard the voyce of my weeping ſaith David, Pſal. 6.8. Iſay. 38.5.Ps 6:8Isa 38:5Pſal. 6.8. So Iſay. 38.5. In all theſe particulars, Gods readineſſe to give us audience may appeare.

And as he is alwayes within, in regard of his readineſſe to heare ſo no leſſe within in regard of his Ability to help and ſuccour us. God hath ſpoken once, yea twice have I heard it, that Power belongs unto the Lord ſaith David, Pſal. 62.11. This hath the Teſtimony,Pſal. 62.11.Ps 62:11 both of Gods word▪ and works. Of his word, There is none like unto the God of Jeſurun ſaith Moſes, who rideth upon the Heavens for thy help, Deut. 33.26, 27. Jer. 32.27. 2 Cor. 9.8.Deut 33:26Deut 33:27Jer 32:272 Cor 9:8Deut. 33.26, 27. read Jer. 32.27. 2 Cor. 9.8. The very Pillars ſet up in the Porch of the Temple taught p. 220this 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. 7.21.1 Kgs 7:21 cannot be ſundered.

And the works of God in all ages have teſtified as much, Pſal. 135.5,Pſal. 135.5, 6.Ps 135:5Ps 135:6 6. What mervailous things hath he effected for the ſuccour of his Church and people, you have before in part heard, and may heare more thereof hereafter. In ſhort, Gods Almightineſſe is his Eſſence, and his Eſſence is his Almightineſſe. All in God is Mighty, mighty Mercy mighty Patience, mighty Power; It hath no limits. He hath the ſame way, meanes, receipts, to keep from ruine and to help, as in former times, &c: Thus you ſee how God is a Friend within, not only in reſpect of habitation, but in regard of Readineſs to heare, and of Ability to help.

Uſe. 1 This may diſcover to us the folly of thoſe who neglect this Friend within, and knock at a wrong dore, ſeeking to vain helps in the day of their diſtreſſe. Papiſts reach us to goe for all our Neceſſities by Invocation to Saints in Heaven; but theſe can neither heare, nor give. I know that the Papiſts will not ſay, that all the Saints in Heaven heare all that is ſaid and done on Earth. And we muſt be ſure to pray where we may be ſure to ſpeed. Our Saviour Chriſt was willing to give us a Rule for 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 Bretheren 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 goe 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 Tooth-ach? 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 Traytor for a Saint. And many of their Saints are ſo farr from being there in Heaven, that they were never here on Earth. So farr from being Saints, as p. 221that they were never men, but are either fabulous illuſions, or at leaſt but ſymbolicall and Allegoricall alluſions: Our adverſaryes can ſay no other. They do not hold that all their Legends were really, Historically true, but confeſſe that many of them are but ſymbolicall 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 knowes where he is not; he can heare at all times, and is ready to heare, 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 Noſtrills, nor ever was; ſo others amongſt our ſelves, who put their truſt in other Friends, whoſe breath is in their Noſtrills as the Prophet ſpeaks;Iſay. 2. ult.Isa 2 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 flye to God by humble Prayer in all our troubles, ſeeing we come (in comming 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.Mic 7:7Ps 65:2Ps 86:7Ps 6:9Ps 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. Baals Prieſts could not alwayes 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 withall, we continue knocking. That we may do thus,

Firſt; See in God a fullneſſe 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 Gods ſufficiency, Jam. 1.5. We ſeek things more earneſtly,James 1.5.Jas 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 p. 222purſue chearfully all other Petitions. As for daily Bread, forgiveneſſe of Sinnes, deliverance from Temptations; For Kingdome 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 prayes, The God of Peace, ſanctifie you througho…t, 1 Theſ. 5.23. ſo Acts 4.24. The Church praying for courage and bol…neſſe,1 Theſ. 5.23. Acts 4.24.1 Thess 5:23Acts 4:24 ſet God before them as the God of Power, who hath made both Heaven, and Earth, and Sea, &c. Thus if thou deſireſt pardon of Sin,Pſal. 86.5.15. Pſal. 130.7. 2 Cor. 1.3.Ps 86:5Ps 86:15Ps 130:72 Cor 1:3 conſider of God, as a God with whom there is plenty of Redemption and Forgiveneſſe. Deſireſt thou eaſe in any miſery or griefe? Conſider of God as a Father of Mercy and Conſolation, &c: This will ſtrengthen Faith, and enflame Affection: It di…covers to me the Key within the dore, & aſſures me that he is within whom I ſhould ſpeak withall, one able to helpe. (But of this before.) … Secondly; If thou would'ſt 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 32:9Gen 32:122 Sam 7:251 Kgs 8:25Ps 119:147Ps 143:1 Gen. 32.9.12. 2 Sam. 7.25. 1 King. 8.25. Pſal. 119.147. & 143.1. Theſe promiſes are as Gods Staffe and S…gnet. When we ſee a Friends Staffe, or Cloake lye upon the Table through a Window, it tells us he is not farr off, and encourageth us to knock and waite. Therefore Acquaint thy ſelf with the promiſes that God hath made unto thee, both for things of this Life, and of a better. Conſi…er how farr 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 heare.

Thirdy and laſtly: If thou would'ſt ſee God within, look upon him through the dore; John 10.7. Rom. 11.36. 1 Tim. 2.5.John 10:7Rom 11:361 Tim 2:5I am the dore ſaith Chriſt: in him and through him look up to God, He is the Mediator, or the meane betwixt God and us, through him we muſt looke unto God; and through that meane he lookes upon us. In his name we muſt aske if we obteyne,John 16.23. & 14.14. Aug. med. c. 5.John 16:23John 14:14 John 16.23. & 14.14. For what, ſaith St. Auſtine, 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 ſtampe; Now no ſilver p. 223is currant that hath not Caeſars, impreſſion nor any Prayer acceptable that hath not the ſtampe of Chriſt, the Image of the Father. The aſcending of the Throne of Solomon was by ſix ſtayres or ſteps, and at the end of every ſtep, or ſtayre,1 King. 10.72.1 Kgs 10:72 was engraven a Lyon; 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 Lyon; even the Lyon of the Tribe of Judah, Revel. 5.5.Rev 5:5who 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 darke, yet in it is ſeen divers faire 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.Exod 34:29Ps 36:9Luke 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 Dan. 9.17. Obſerving theſe three generall Rules thou may'ſt comfortably reſt aſſured, that God is within, ready and able to help thee in thy greateſt 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 ſtorme, but a Child of God is ſtill happy, he hath a Friend within, one that will comfort him, direct him, protect him, Iſay. 43.1, 2. and is ready at hand,Iſay. 43.1, 2.Isa 43:1Isa 43:2 when all worldly Friends forſake him, Pſal. 27.10. I will conclude this point with that ſweet meditation of Austin, Pſal. 27.10.Ps 27:10upon this paſſage of the Parable, Nullus de janitoribus reſpondit, &c. None of all the Porters, none of all the Servants,Aug. de. Temp Serm. 171. Tom. 10. none of all the Children made anſwer, they were all aſleepe, only the Maſter was awake, and heard when he was called;Chryſolog. and (as another upon the Text) he was neereſt the gate, when the Friend knocked at this dead time of the Nig…t: He was firſt awake (if he ſlept at all) and firſt p. 224anſwered. O quàm dare vult, &c: How willing is he to grant, who is ſo willing to be di…quieted: how glad to hear thy knock, who hath placed his bed ſo neare the gate? O quam non ad januam tantum, ſed ipſa janua Dominus fuit. And how truly may we ſay, he was not only neare the gate, but the Lord himſelf was the very gate, who when his Children are aſleep, and the eares of Saints, and Angells ſhut, primus & ſolus, firſt, and at the firſt call, nay, only, made Anſwer to it. Nor is there any (ſaith Austin) that can give an anſwer but thy ſelfe; And to thee Lord I come, of thee I crave, at thee I knock, for thou art the Gate. Riſe Lord and ſhew me Mercy, thou need'ſt no Miniſter, thou canſt do all things. If thy Children ſhould be aſleep, yet thou that keepeſt Iſrael doſt never ſlumber nor ſleep. Pſal. 121.3, 4.Ps 121:3Ps 121:4Still thou art within and awake, why ſhould I feare?

Queſt. But may not God be within, and yet we kept without? as this Friend was by his Friend?

For a while we may,Reſp. Doct. we lay it down for a Truth. Although God be a Friend within, and alwayes ready to heare the Prayers of his Children and Friends, yet he doth not alwayes grant them their deſires at the first, he may put off his Friends with delayes for a time: keep them without, and give no ſatisfactory anſwer to their deſires, and that for ſome weighty Reaſons, which in his wiſdome he ſees fitting. I will firſt prove it, then give Reaſons for it.

Sometimes he may be ſilent, and anſwer nothing when they call;Job. 30.20.Job 30:20 And this the faithfull have bitterly bewailed, Job. 30.20. I cry unto thee, (ſaid Job,) and thou doſt not heare me, I ſtand up and thou regardeſt me not. Pſal. 22.1, 2. Lament. 3.8.44. Cant. 5, 6.Ps 22:1Ps 22:2Lam 3:8Lam 3:44Song 5:6So David, Pſal. 22.1, 2. and the faithfull Lament. 3.8.44. God did not only keep his Friends out, but their prayers out for a time, in their apprehenſions. This the Church laments, Cant. 5, 6. And ſometimes he puts them off with excuſes as he did the woman of Canaan, Math. 15.22. &c.Matt 15:22Math. 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.Ps 69:3Ps 69:119Ps 69:81Ps 69:82Ps 69:123Pſal. 69.3. & Pſal. 119.81, 82.123. and have done expecting: like ſome Merchants who hearing no newes of their ſhips for a long time, give all over for loſt.Iſay. 49.14.Isa 49:14 So Iſay. 49.14. Zion ſaid, The Lord hath forſaken p. 225me, and my God hath forgotten me; And this ſeemes to be the meaning of that place, Luke 18.7,Luke 18.7, 8.Luke 18:7Luke 18:8 8. When the Son of man commeth, ſhall he find Faith on the Earth? His ſtay will be ſo long before he comes to avenge the cauſe of his Elect, that when he doth come, he will ſcarce find Faith in holding out, expecting the performance of thoſe things which we have prayed for.

Reaſ. If you deſire to know the Reaſons of this delaying and putting off, before he anſwers; they may be theſe.

Firſt; God hath an eye herein to his own glory, which is exceedingly advanced hereby. When Lazarus was ſick, his Siſter Martha and Mary ſent word to Chriſt thereof,John 11.3.John 11:3 John 11.3. Behold, he whom thou loveſt is ſick, that they thought was enough; upon the newes thereof they doubted not, but he would come quickly, and viſit him; but he abides two dayes ſtill in the ſame place, verſe 6. he delayes (on purpoſe) to come and comfort them, And why ſo? The Text ſhewes that it was for this end,verſe 6. that God might have the more glory by it, verſe 4.15.40. So at that Marriage Feaſt in Galilee, verſe 4.15.40whereto Chriſt and his Diſciples were invited when the proviſion of Wine failed, Mary his Mother acquainted him therewith, hoping that Chriſt would make a ſupply thereof, he tells her that his houre was not yet come, John. 2.4. he delayed till generall notice was taken of the want,John 2.4.John 2:4 that ſo the glory of the miracle might be the greater, The Lord hath made every thing beautifull in his time, (ſaith Solomon, Eccleſ. 3.11.Eccl 3:11Eccleſ. 3.11.) He knoweth the beſt and fitteſt time to beſtow his mercy on us, ſo as that he may have moſt glory by the graunt, and we moſt comfort, and that is uſually the time of trouble, Pſal. 9.9. & 86.7. Gen. 22.14. Iſay. 33 9.10. Pſal. 119.126.Ps 9:9Ps 86:7Gen 22:14Isa 33:9Isa 33:10Ps 119:126Pſal. 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.

p. 226Firſt, he fits them and prepares them the better for an Anſwer, and that many wayes: As firſt, by humbling of them under a fight, and ſenſe of their wants and faylings, which uſually are beſt diſco…ered by long delayes; as a horſe that hath any infirmity will ſoon ſhew it in a long journey; and a legg that hath any imperfection in it in a long walke: Then Murmuring, Pride, Impatience will appeare 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 heigth; nor doth God beſtow his mercyes, till we are brought to the loweſt depth.

It was the ſpeech ſometimes of a great States man, concerning the Son of a great Lord (committed for ſome miſdemeanour) at the Councell 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 our ſelves, and be humbled for our faylings: I ſhall give you three examples of this: One is Numb. 12. Miriam was ſtruck with Leproſie for murmuring againſt Moſes, Numb. 12.14.Num 12:14he prayes for her, God heares his prayer, and will heale her, but not ſo ſoone 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 ſeaven dayes? verſe 14. Let her be ſhut out of the Camp ſeaven dayes, and after that received in againe.

Another Inſtance we have,Judg. 20.18.Judg 20:18 Judg. 20.18. The Iſraelites had a good quarrell; they conſult with God what to do, they were encouraged by God, to goe up againſt Benjamin, yet the firſt time they are overthrown, and worſted, verſe 21. verſe 21 The ſecond time they weep and mourne, and give them battail, but are againe beaten, verſe 23 verſe 23. It may ſeem ſtrange that in ſuch a caſe they ſhould be overcome. But the Reaſon is evi…ent, they were not yet enough humbled; for after that they had humbled their ſoules, and ſought the Lord by Prayer and Faſting, God gave them the victory, verſe 26 verſe. 26. &c.

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 ſoone as he would have had it removed, Thrice he beſought God earneſtly,2 Cor. 12.8.2 Cor 12:8 that it might depart from him, 2 Cor. 12.8. but God having reſpect to his greater Humiliation, deferrs p. 227and puts him off, telling him that his Grace was ſufficient for him, i. e. I will uphold thee, but it is too ſoone 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 baite, 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 Chriſts dealing with the woman of Cannan, he put her off, and delayed her of purpoſe to make her the more earneſt and importunate in her …uit,Math. 15.25.28.Matt 15:25Matt 15:28 Math. 15.25.28. Delayes do but whet the deſires of earneſt ſuitors.

Thirdly, God doth this for the tryall 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 croſſe 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.Ps 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 feare him, and truſt in him, even then when he ſeemes to reject our Prayers, and ſhut them out of his preſence. He will prove our Faith, whether we will beleeve his Promiſe, and waite 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 our ſelves diſappointed for the preſent. And ſo our Patience and other graces, by the exerciſe of which in tryalls he brings us to more perfection in them (for uſe makes perfectneſſe;) Hereto tends that of the Apoſtle,2 Cor. 1.8.2 Cor 1:8 2 Cor. 1.8. We had the ſentence of Death in our ſelves, that we might not truſt in our ſelves, but in God, which quickeneth the dead, And thus by theſe delayes we come to be the better fitted for mercy.

p. 228Fourthly, hereby the mercy is better prepared for us, for it becomes the greater, and the ſweeter; by delaying and putting off our ſuite, we are brought to value the thing ſued for the more, when things eaſily had are lightly eſteemed: lightly come, lightly goe,Cito data vileſcunt. Acts 22.28.Acts 22:28 (as we uſe to ſay in the Proverb,). The Cheife Captaine, Act. 22.28. that obteyned his freedome with a great ſum, bought it at a deare rate, valued it highly: So it is in this Caſe, If bleſſings were as ſoone had, as asked, they would be the leſſe ſet by. And this is one cauſe why God hideth his face ſo long from many of his deare Children, that they might prize the ſenſe of his Love and favour the better, when they have it, Cant. 3.Cant. 3.1-4.Song 3:1–4 1-4.

And by this meanes the mercy when it is obteyned is the ſweeter, and more welcome when it comes. Iſaac is Iſaac, a Son of Laughter, when he comes after many yeares expecting. When Jacob heares of Joſeph, whom he had long wanted and cleane 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 45:28Gen 46:30Ps 128:1–5Prov 13:12Prov 13:19 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 commeth, 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. 4.18.1 Pet 4:18 are many times delayed and put off in their lawfull 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 ſuſpence, and will he give bread to baſtards, and open the dore to them when they call? What Hope hath the Hypocrite (ſaith Job,) Will God heare their cry when trouble cometh on him? Job. 21.9.Job 21:9Job. 21.9. Let David Anſwer the Queſtion from his own experience, They cryed, 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.Ps 18:41Isa 1:15Prov 1:29Prov 1:30Hos 5:6John 9:31Ps 78:34Ps 78:35Neh 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. p. 229Reſp. God is not enclin'd by their Prayers to hear and grant, for they are abominable to him; but, for other Reaſons, as they are his Creatures, he gives them common and generall mercyes; as he heares the Ravens, he heares them: Secondly,Pſal. 147.9.Ps 147:9 God is mindfull of his Covenant made to their Fore-Fathers, which moveth him ſometimes to ſhew mercy to their Children,Neh. 9.8.Neh 9:8 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.Deut 32:26Deut 32:27Exod 32:12Exod 32:13Exod 32:14Ps 105:48

Secondly, God doth not heare them to gratifie them, (as he doth heare his Friends,) but to puniſh them, as he heard Iſrael, in begging Quailes. God may heare, and doth heare, many a wicked man; but it is to his ruine, as he heard the Jewes crying His blood be upon us, and upon our Children. Math. 27.25.Matt 27:25It were better to have Gods gratious denyalls, then his angry yeildings.

Uſe. 2 But the maine uſe of this point concernes the Godly, who are too too apt to miſinterpret Gods delays, as if God had forgotten to be gratious, and regards them not, that he grudgeth their good, and is loath to help them; and are ready to commence a ſuit of unkindneſſe againſt him, for deferring their ſuits, and putting them off with ſeeming pretences. The Prophet in the name of the Church was much troubled at this, and had hard thoughts of God for this, Pſal. 77.7, 8, 9.Pſal. 77.7, 8, 9.10. Jer. 15.18.Ps 77:7Ps 77:8Ps 77:9Ps 77:10Jer 15:18 but this was his infirmity as he confeſſeth, verſe 10. So Jer. 15.18. as if he ſhould have ſaid, I hoped that thou would'ſt have helped me, but it is with me, as with a thirſty Travailer, who ſeeing a pit before him, hopeth it will be a refreſhing Fountaine to him, when it proveth but as a dry pit, thou haſt beguiled me and my hopes: ſo the Diſciples though of Chriſt when he was aſleep in that ſtorme, Mark. 4.38. Maſter, carest thou not that we periſh, Mark. 4.38.Mark 4:38as if he were more careleſſe of them, then any other Maſter would be.

To ſuſtaine our hearts from ſinking under this Affliction, It would be conſidered.

Firſt, that thou art not the only man whom God hath thus dealt withall: It is not thy caſe alone, but it hath been, and is the caſe of many of Gods deareſt Children, who were and are highly in his favour. It was Jacobs caſe,Gen. 32.24.Gen 32:24 God held him wraſtling till morning before he obtayned his deſire. It was Jobs caſe. p. 230Job. 13.24. It was Davids caſe,…ob. 13.24. Pſal. 44.24. & 88.1.- Math. 14.25. Judg. 3.25.Ps 44:24Ps 88:1Matt 14:25Judg 3:25 Pſal. 44.24. &. 88.1. The Diſciples caſe, Chriſt came not to them till the fourth watch of the night, Math. 14.25. And the caſe of thouſands of Gods Children, and beloved Friends beſides, who (as it was ſaid of Eglons Servants, they tarryed out at the dore till they were aſhamed, ſo they) have been kept without till they have been aſhamed to be denyed any longer,1 Pet. 4.12.1 Pet 4:12 ſo that what St. Peter ſaith concerning the fiery tryall, think it not strange as if ſome unwonted thing did happen to you, we may ſay concerning this tryall, it is no new thing that happens, but that which happened to the beſt, and doth daily happen.

Secondly, thou muſt know that Hearing is one thing, and Anſwering is another, there is oftentimes a great diſtance betwixt them. There is not a faithfull prayer that thou haſt put up to God but it was preſently heard and regarded, and accepted, whatever he ſeemeth to thee to do for preſent,Pſal. 22.2. Pſal. 31.21.Ps 22:2Ps 31:21 read Pſal. 22.2. with 24. & Pſal. 31.21. All the time that God delayes the Godly, he is but conſulting (as it were) of the fitteſt opportunity, and the beſt way to Anſwer the prayers of his Servants.

Thirdly, we muſt learne to put a difference betwixt delayes and denyalls his forbearance is no denyall of thy ſuit, God may regard thy prayer, and anſwer it too, though he do not preſently grant that thou beggeſt of him, ſhould he deny thee having engaged himſelf by promiſe to heare,Pſal. 50.15.Ps 50:15 Pſal. 50.15. he ſhould deny himſelf which is as impoſſible for him to do, as to ceaſe to be God.

Fourthly, thou may'ſt be anſwered when thou thinkeſt that thou art delay'd and put off. God hath many times anſwered the prayers of his Children, when they perceived it not; either through heedleſſeneſſe; or negligence, not looking up after their Prayers,Pſal. 85.8. Job. 9.16.Ps 85:8Job 9:16 not regarding their returne, Pſal. 85.8. or elſe through anguiſh of minde and ſpirit, as Job ſpeaks of himſelf, Job. 9.16. Now Prayer is anſwered, not only when the very thing craved is granted,1 Sam. 1.27. 1 King. 3.9. Pſal. 21.4. Gen. 17, 18, 19. Pſal. 138.3. 2 Cor. 12.8. 1 Sam. 1.20.1 Sam 1:271 Kgs 3:9Ps 21:4Gen 17:18Gen 17:19Ps 138:32 Cor 12:81 Sam 1:20 as 1 Sam. 1.27. 1 King. 3.9. Pſal. 21.4. but when that very Particu…ar is not granted, but a better in the Roome, as Gen. 17, 18, 19. Pſal. 138.3. 2 Cor. 12.8. If God then make an Exchange with thee, giving thee Gold for Silver, if he cheare up thy ſpirit, after thy Prayers, as he did Hannahs; if he gives p. 231thee ſtrength,Pſal. 73.22.Ps 73:22 and upholds thy heart to beare the want as he did Davids, Pſal. 73.22. and to continue in Prayer, God hath heard thee, and thy prayer is returned into thy boſome.

Laſtly, if God do for a time with-hold the thing thou prayeſt for, and his Anſwer likewiſe, yet thou may'ſt reſt aſſured that he doth it for thy good, for one of thoſe ends before mentioned. Which if thou findeſt to be wrought in thee, thou art an happy man.

Charge not God (then) fooliſhly with harſh dealing or unkindneſſe, nor make any raſh concluſion againſt thy ſelf, as if thou wert out of favour with God, but make the true Uſe of it, for although our hearts may not ſink under this burthen, yet we may not paſſe it over, as a ſlight matter, or thing of nothing, but lay it to heart as the Godly have done,Pſal. 28.1.Ps 28:1 Pſal. 28.1. David counted himſelf no better then a dead man in ſuch a caſe.

Queſt. B…t what are we to do (you will ſay,) when God delayes to anſwer us, and keeps us without the dore?

Reſp. If God delayes to Anſwer in any of thoſe wayes and kinds before mentioned, then examine thine own ſoul what may be the cauſe, and whether it be not within our ſelves,Iſay. 59.1, 2. Jer. 5.27.Isa 59:1Isa 59:2Jer 5:27 Iſay. 59.1, 2. Jer. 5.27. doſt thou not regard ſome iniquity in thy heart, harboureſt ſome ſecret, and beloved ſin there? is there not ſome fayling in thy Prayers, for Substance or Circumſtance, Jam. 4.3. Goodw. returne of Prayer.Jas 4:3Jam. 4.3. If you ſend to a Friend who uſeth to be punctuall, and not to faile in returning anſwer to your letters, you ſtrait think that there is ſome miſcarriage in the buſineſſe (ſaith one,) ſo ſhould it be in this caſe, if you have no anſwer made unto your Prayers, it ſhould cauſe thee to be jealous of thy ſelf, and conclude that ſomething is amiſſe. The Fiſher if he knowes there are ſtore of fiſh in the water, and yet hath no bite, plucketh up his line, looketh on his baite, 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 againe; ſay with Peter Lord we have fiſhed all night, and taken nothing, Luke 5.5.Luke 5:5nevertheleſſe at thy command I will let down the net. Dutyes that God enjoynes muſt be diſcharged, albeit we ſee no likelihood that any good will p. 232come 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.Phil 4:61 Thess 5:17 We muſt do our part and duty, and leave the ſucceſſe 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 10:122 Sam 10.12. This will yeild us much comfort, although we ſhould get no more good by our Prayers: Lack of preſent ſucceſſe is no warrant to ſurceaſe a duty enjoyned.Iſay. 56.6. er. 20.9.Isa 56:6 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 gratious promiſe of hearing us, yet he hath reſerved the time of Anſwering us to his own wiſdome,Heb. 2, 3.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.Ps 145:16 Pſal. 145.16. there is plentifull opening, and filling every thing, but it is in due ſeaſon, and that due ſeaſon expreſſed to be his pleaſure; Iſay. 49.8.Isa 49:8that 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 Gen. 22. (as was ſaid before) Mans Extreamity is Gods Opportunity. We are but Beggars, and Beggars muſt not be Chuſers. It is not fitt for us to appoint God the Time and Place. This is a limiting of the Holy one,Pſal. 78.41.Ps 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.Ps 9:16Ps 40:1Isa 25:9Isa 30:18Isa 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 greived that her Son was ſpotted with the hereſie of the Manichees, and ſhe prayed that the Lord would bring him to the Orthodox Catholick Faith, ſhe remembred this day by day, and yet (as himſelf doth witneſſe▪) for nine yeares together he continued ſo infected; It fell out afterward, that he would needs goe and travell out of Africa into p. 233Italy; His Mother being loath to part with him, who was the ſtaffe 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 Millaine, 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 Counſell, and hearing the ſubſtance of my Mothers deſires, did'ſt not care for that ſhe did then aske,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 bleſſe, 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 delayes; many Anſwers at the laſt ſhall be given thee at once. For as the wicked treaſure up wrath by their daily Sinns, ſo do the Godly mercy by their daily Prayers (ſaith one): what thou haſt been craving this ſeaven yeares, nay twenty, thou then ſhalt have a returne of; for Mercyes and Anſwers will come thick, as they did to Joſeph. Then you ſhall receive the mony together. And many ſay, that they had rather ſo receive it than by driblets.

Or ſuppoſe, thy Anſwers ſhould be few whil'ſt 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. Marke it and behold it ſaith David, Pſal. 37.37.Pro. 14.32. Pſal. 37.37.Prov 14:32Ps 37:37 Old Simeon had put up many Prayers, and begged many a yeare that he might Live to ſee the Saviour of the world in the fleſh,Luke 2.25.28.Luke 2:25Luke 2:28 and now being very old, and ready to leave the world, he hath his full Anſwer, and embraceth him in his armes: 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 ſpeciall; 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 Faithfull Prayer that thou haſt made,Iſay. 40.10. & 49.4.Isa 40:10Isa 49:4 every ſhort ejaculation, every ſigh will be found upon Record, and book't; it p. 234will be upon the …yle, not one of them omitted.

Wherefore as St. Paul wills us that are Miniſters in preaching to waite, proving if at any time God will give men Repentance, 2 Tim. 2.28.2 Tim 2:282 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.Ps 27 when you pray, ſtay. Not from praying, for want of preſent audience (as ſome would); but waite and ſtay Gods leyſure 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 Heb. 10.38.

Come we now to the Anſwer it ſelf, that was given by the Friend within, to his Friend without.

[Trouble me not, the dore 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 Dore 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,foreign of foreign. moleſt me not, for ſo the words may be rendered: the Anſwer is ſomwhat quick, and frowning, albeit mitigated by ſome faire and plauſible excuſes which we will particularly examine in due place, and order. That which I will commend to your Conſideration in Generall from the letter is this, that

Sloath is not ſhiftleſſe,Litteral Doct.

Sloathfull ſpirits want not excuſes to juſtifie themſelves in their omiſſions. This Friend in the Hiſtory queſtionleſſe was ſomwhat ſluggiſh, and he wants not his pretences, and excuſes, p. 235for his ſluggiſhneſſe; you do but trouble me, diſquiet my Children, &c. Hereto tends that of Solomon, Pro. 22.13.Pro. 22.13.Prov 22:13 The ſloathfull man ſaith, there is a Lyon without, I ſhall be ſlaine in the streets, not as if the ſloathfull uſed the ſame words which are here ſet down, but they alwayes ſo behave themſelves when they are called upon for dutyes, alwayes ſome excuſe is in their hearts or mouthes. And Pro. 26.13. we have the like,Pro. 26.13.Prov 26:13 yet with ſome difference; in the former Proverb it was but one Lyon that troubled him, now there are two, the one a great and a fierce Lyon, the other a great one, yet leſſer then the former. And whereas it might be anſwered, if a Lyon were one way, he might go another; he ſaith a Lyon is both wayes, ſo that there is no eſcaping, whence (as one obſerves) it is evident, that the more a ſluggard is called from his ſloath, the more excuſes he makes. So Cant. 5.3.Cant. 5.3.Song 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 cleare 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.Eccl 7:29our created abilitye to deviſe things truly good, is turned to a matter untoward witt joyned with ſhifting; ſo that Carnall-will ever hath Carnall witt attending upon it, and Carnall-Reaſon ſhall be an Advocate to plead for Carnall Lust.

It would be a happy thing, if we could but diſcover the ſophiſticall ſhifts of our fleſhly corrupt nature, whereby it ſeeks to ſhift off good dutyes; This is not the leaſt piece of the hearts deceite, and therefore to be in a ſpeciall manner watched. There was never yet any that came to Hell, but had ſome pretence for his comming thither. Our vi…e hearts would make us to beleeve that there is ſome Senſe in ſinning, and ſome Reaſon to be madd; Wickedneſſe never wanted pretexts, nor ever will, whilſt the Devill hath witt; or, were the Divell dead, our own witt 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 p. 236you with the many excuſes that are brought to put us upon the practiſe of ſin, and keep us from performances of good dutyes. 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, then he covered his ſin with the woman, then with Gods actions, and this was Adams wardrobe. David he covers his ſinnes with Furrs, ſoft stuffe; ſoft perſwaſions to Uriah, then with rich stuffe, 2 Sam. 11.8. verſe 15. verſe 27.2 Sam 11:8with Scarler, the blood of Uriah, then with durable ſtuffe, with an impenitency for a yeare (almoſt) together: This was Davids wardrobe; none ſo poore but hath his wardrobe, out of which he can fetch ſome ſhift, ſome garment or other to hide his nakedneſſe, ſome apron or other he will patch up to cover his ſloath. One would gladly come to Church, heare often, but his ſeate is farr off, or behind the Pulpit, he cannot heare well; or his habitation is farr from Church, and he hath ill leggs: Another would gladly reade the word but his Bible is too ſmall a point, and he wants good eyes: call on others to performe family dutyes, or multitude of buſineſſe; ſtir up others to works of Charity, alaſse they want change, or have left their purſſe at home.M…. Harris, Beatitudes. Thus playes 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 Idleneſſe: 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 boyes that goe 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 meate, nothing is wanting then, but time and daylight: get better affections, and all will be mended, all excuſes lay'd 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 ſtuffes will not be vendible without watering, nor ſinfull actions paſſe 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 barr, but I may not expatiate into this field of matter: ſome godly Divines have done it to excellent purpoſe. Come we now to Particulars.

p. 237[Trouble me not.]

There are many ſorts and kinds of troubles, diſtinguiſhed according to the cauſes, whence they do ariſe.

Somtimes ſome ſudden amazement troubles us, ſo Luke 1.29.Turbatio Admirationis. Luke 1.29.Luke 1:29 that is a trouble of admiration, which was the bleſſed Virgins trouble.

Sometimes it ariſeth out of feare of ſome danger in this world: this was Herods trouble, Math. 2, 3.Turbatio Tim… ris. Math. 2, 3.Matt 2:3 who upon the newes of another King, was troubled, and all Jeruſalem with him.

Sometimes it ariſeth from multiplicity of buſineſſe, and this was Martha's trouble, Luke 10.41.Turbatio Occupationis. Luke 10.41.Luke 10:41 Martha thou art troubled about many things.

Sometimes it ariſeth from Compaſſion, and this was Christs own trouble, Turbatio Compaſſionis. John 11.33.John 11:33Joh. 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. 7.28.1 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 mindes esteeme it a Trouble to be moved to Chriſtian Dutyes.

When the will is not enclined to a work, it is a trouble to be moved to it, then it ſhall be put off with Trouble me not. Thus Ahab having no delight with Elijahs Propheſyes, counted him no better then the Troubler of Iſrael, 1 King. 18.18. So the Apoſtles were eſteemed turbulent, Acts 16.20.1 King. 18.18. Acts 16.20.1 Kgs 18:18Acts 16:20 they Trouble (ſay they) the whole Citty, and Acts 24.5. Tertullus chargeth Paul to be a peſtilent fellow, (A Peſtilence in the Originall),Acts. 24.5. foreign.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.Luke 18:1 A poore Widdow 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 appeares by his own confeſſion, verſe 5.verſe 5. he had p. 238no mind to do it, and therefore ſhe was a trouble to him in deſiring it.

Reaſ. Every good ſervice is hard, or eaſie, according as mens minds are enclined; He that hath his mind preſt, and ready to the practiſe 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.Prov 15:19Pro. 15.19. The way of the ſloathfull, is a hedge of Thornes. They forecaſt in their mindes, the hinderances that are in it, the troubles that they ſhall meet withall, which appeare to them as a path overgrowne with thornes, and bryars; every work is a thorne in his foot, and a bramble that will ſcratch his hand, and this keeps him back; but the way of the righteous is made plaine, or is as a paved cauſway, that is, the uſe and exerciſes of good dutyes, are eaſie and commodious, they paſſe over the impediments, through the willingneſſe of their minds, and goe on with much contentment, as paſſengers that walk in a plaine way:Numb. 13.30.Num 13:30 See an inſtance, Numb. 13.30. The ſpyes thought it as impoſſible to overcome the Cananites, as for Graſhoppers to overcome Gyants, but Caleb and Joſhua were of another minde,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, Towne, Citty, houſe nor family. Can a Friend be juſtly counted troubleſome, in making ſuch a requeſt as this unto a Friend, (albeit it were at Mid-night) and upon ſuch an occaſion as this was? He that came to his Friend at Mid-night, 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 then ſo, without objecting trouble; yet this Friend being loath to ariſe, cryes out, Trouble me not. Thus the ſick Patient complaines of his bed, when it is his back; and the Child cryes p. 239out of his ſhoe, when it is the Humble upon the Heele 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 Neighbours Vineyard, and riſeth up and takes poſſeſſion with blood;1 King. 21.1, 2, 3.1 Kgs 21:11 Kgs 21:21 Kgs 21:3 but poore Naboth who blaſpheames God and the King: and what was his blaſphemy? he will not part with his Inheritance on any termes; he it is that is eſteemed troubleſome.

Not our Nimrods, thoſe mighty Hunters of the Earth,Gen. 10.9.Gen 10:9 who ride a racking pace over the heads of their poore Tennants, 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 poore blood-ſuckt wretches,Neh. 5.5.Neh 5:5 who exhibite 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.Hos 12:7fraudulent and deceitfull Trades-men, who ſophiſticate their wares as they have done their Conſciences, having a falſe meaſure in one hand, and a falſe ballance in the other; but the wronged buyer, or buſy Informer that complaines of theſe things, he troubles all.

Not the notorious Adulterer, Jer. 5.8.Jer 5:8that neighs after his Neighbours 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 roome for his old Friend Drunkenneſſe, and robs gueſts of their mony, as the pot doth them of their wit, theſe are not troubleſome; But the Puritanicall Miniſter that calls for the ſuppreſſion of ſuch diſorder, the buſie Officer that informes, and the rigid Juſtice that puniſheth ſuch offences, theſe are troubleſome; might ſuch abuſes be connived at, all would be quiet.

Aske againe who in the Church are they that trouble it? And you ſhall be told,Joſua 7.25.Josh 7:25 that it is not Achan that hath ſacrilegiouſly taken the accurſed thing; Not thoſe Harpyes, who have robbed the Churches neſt, and ſtollen away her birds, ſticking down a feather of Augmentation, and Charitable benevolence in the Roome, (for which they look to be thanked); but he that will be p. 240telling Achan of that his ſacriledge, and be crying out of that horrid Iniquity, he it is that is troubleſome.

Not Baals Prieſts, 1 King. 18.22. 1 King. 22.6.1 Kgs 18:221 Kgs 22:6nor Ahabs Prophets that preach lyes, and ſay, Go up and proſper, but faithfull 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 Heretique, Gal. 1.7. & 5.12. 2 Tim. 3.6. 1 Tim. 4.2.Gal 1:7Gal 5:122 Tim 3:61 Tim 4:2nor ſeditious Sciſmatique, who, contemning publique Aſſemblyes, creep into corners, leading captive ſimple women, ſpeaking lyes in Hypocriſie and by faire and plauſible perſwaſions 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 waſtfull and untruſty ſervant,Philem. 11.Phlm 1:11 whoſe fingers are like lime-twigs in putloyning his Maſters 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 ſtubborne and diſobedient Child, who ſets light by the honeſt injunctions of his Parents,Pro. 15.5.Prov 15:5 and with Clito in Terrence turnes a deaff eare to his Parents Counſell, but the wiſe Parent that reproves & corrects that ſtubbornneſſe 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 looſe 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 leaſt deſerve it. When the Lamb is drinking at the poole, the Wolfe 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 Lyon, the Beare, the Bull, the Hogg, the Dog, the Fox, the Aſſe, the Elephant, and all other beaſts of the field do trouble the water, and ſoyle it with their feet; the Wily p. 241Wolfe chargeth only the poore filly ſheep to be the doer of it, and none muſt be blamed but he. There wants in theſe dayes but one cloathed 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 Kgs 18:18Ezek 34:18Ezek 34:19 1 King. 18.18. reade Ezek. 34.18, 19. and apply it home.

Let not then the Innocent and well-meaning man be charged with turbulency, count not thoſe troubleſome to thee, who require of thee, that which Reaſon and Religion enjoyne. 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,Judg 11:35a ſelfe troubler, through his own raſhneſſe, and indiſcretion. And ſo much for the firſt Uſe: we have a ſecond.

Uſe. 2 Let us hence be diſſwaded from omitting any Chriſtian duty under pretence of Trouble: It is a notable, yet an uſuall deluſiof the Devill, 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.Ps 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 John 16.33.

It is true indeed; in the way of Chriſtianity, we muſt look to meet with many Croſſes, and Afflictions through Sathans malice, and the worlds hatred; God permitting this in Love for the tryall of us, &c: yet this may not diſcourage us from doing that which by vertue of our Calling, Generall 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 carefull to fortifie 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 recompence that he will give unto us, if we apply our ſelves unto his ſervice. Thus Moſes, Heb. 11.26.Heb 11:26Heb. 11.26. encouraged himſelf to goe through troubles with the people of God, rather then to enjoy the pleaſures of Pharoah's court; And ſo did Chriſt himſelf, Heb. 12.2.Heb 12:2Heb. 12.2. It is the Love of the honey that cauſeth the Bear to contemne p. 242the 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 ſeed-time, as joyfull Harveſt. Art thou to give an Almes, let not the expenſe of money trouble thee, but conſider the return, and encreaſe of that which thou expendeſt, ſaith Chryſoſtome. And ſo in other dutyes, Faith will ſweeten all troubles with the promiſes of Recompence, yea in the very act of performance, with the delight and joy of peace, of Conſcience. A man in bed, having a fowle way to go, whilſt he plods on the fowleneſſe of the weather abroad, thinks it tedious, and not to be endured; but being once up, what with ſtirring and help of cloathes, 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.Song 8:6ſaith 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 coales 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.Rom 8:35 but it will ſtill burne, Rom. 8.35. Thus powerfull is Love, which if thou getteſt thy ſoul poſſeſſed withall, Trouble me not, will be no longer uſed as a put-off from Chriſtian dutyes.

Uſe. 3 Laſtly, ſeeing we are ſo naturally unwilling to be troubled, let us, (what lyes in us) ſo behave our ſelves, that we neither be troubled, nor troubleſome. Two things in generall are of ſingular uſe to this purpoſe. Firſt Aequity 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 would'ſt be done unto, ſo ſhalt thou not diſquiet thy ſelf, nor will others trouble thee. And who is he that will harme you, ſaith the Apostle, 1 Pet. 3.13.1 Pet 3:13if yee be followers of that which is good? but if in Caſe you do meet with ſuch (and ſuch you may meet withall,) yet you ſhall be no loſers by ſuch troublers; they ſhall not be to p. 243your loſſe, and hurt, but gaine and honour, as Chryſostome ſhews in that Homily entituled, Nemo laeditur niſi à ſeipſo.

But be carefull withall, to joyne Piety with Equity: what peace, and quiet can there be, ſo long as Jezabels Whoredomes and Witchcrafts do abound, 2 King. 9.22. Sin is that Achan that troubles,2 King. 9.22.2 Kgs 9:22 not only a mans ſelf, but all Iſrael. Have not to do with it. It brought David into great ſtraits, and troubles.2 Sam. 24.14,2 Sam 24:14 Would any draw thee into the practiſe of ſin? ſay then with Paul, Gal. 6.17.Gal 6:17Gal. 6.17. Let no man trouble me; Seeſt thou any that would allure, or intice others unto ſin? ſay to them as Christ ſaid to his Diſciples in Maryes Caſe, why Trouble you the woman, Math. 26.10.Matt 26:10Math. 26.10. And for Drunkards, Swearers, Sabbath-breakers, and other prophane Livers, who are the grand Troublers of our Church and State, we may in ſome Caſe wiſh with the Apoſtle,Gal. 5.12.Gal 5:12 Gal. 5.12. I would they were cut off that trouble you. But no more of this.

Myſtically; you have heard before how God may delay his: now from this frowning Anſwer given by this Friend within, to his Friend without, we may further learne; that,

God doth not only delay to Anſwer the prayers of his Children for a time, Myſt. Doct.but he may ſometimes ſeemingly frowne upon them and be angry with them when they pray unto him, and count them troubleſome, he may enterteyne their prayers with a ſeeming diſlike and diſtaſte, as if he had no pleaſure in them, and ſeemingly ſhake them off in anger. This the Church complaines of. Read at large, Lament. 3. verſe 1-19. So Pſal. 80.4. &c. So Job, Lament. 3.1-19. Pſal. 80.4. Job. 13 24. & 19.11. Pſal. 88.3.14. John 4.43.Lam 3:1–19Ps 80:4Job 13:24Job 19:11Ps 88:3Ps 88:14John 4:43chap. 13.24. & 19.11. the like doth David, Pſal. 88.3.14. Such was his dealing with the Ruler, who became a ſuitour to him for his Son that was ſick. Christ enterteynes him with a check, and reprooſe, for his infidelity, and the infidelity of his nation, John 4.43. And ſuch was his carriage towards the woman of Canaan, who came to him in the behalfe of her little daughter.Math. 15.24, 25.Matt 15:24Matt 15:25 Math. 15.24, 25, 26. Look how cunningly Joſeph acted the part of an Enemy with his brethren, when they came into Aegypt to buy Corne, ſo dealeth God (many times) with his. It is ſaid that Joſeph knew them well enough when he ſaw them, but he ſeemed ſtrange unto them, and ſpake roughly p. 244challenging them for ſpyes, and ſuch as came to ſee the nakedneſſe of the Land, Gen. 42.7, 8, 9.Gen 42:7Gen 42:8Gen 42:9Gen. 42.7, 8, 9. So God knoweth his well enough, yet ſeemeth ſtrange, and chargeth them many times with grievous crimes, (when they come unto him,) whereof they are innocent, yet not ſeriouſly, but tentatively for tryall ſake, and writeth bitter things againſt them, whereto they make a modeſt and humble anſwer, as Joſephs Bretheren did to him, Nay my Lord we are all one mans Sons, we are true men, thy Servants are no ſpyes, but to buy food thy Servants are come, verſe 10, 11.verſe 10.11. Lord we are not ſuch as diſſemble and play the Hypocrites with thee; we come unto thee in the name of thy Son, we are thy Children, and come to thy Ordinances for bread, &c. Joſeph layes it hard unto them ſtill, and puts them to the tryall of their truth,verſe 12.14. verſe 12.14. And by that wile he gets out of them that which he much longed to heare, namely of his Fathers, and Brother Benjamins health, and wellfare, and makes way to have his Brother Benjamin brought into his preſence, whom he longed to ſee. God preſſeth hard upon the conſcience, that he may get out of us what he longeth to heare, and loveth to ſee in us, an honeſt heart. Joſeph puts his Bretheren altogether in ward three dayes, and then delivers all but Simeon, whom he keeps in durance, that he might bring Benjamin his Brother to him,verſe 17.21. verſe 17.21. Thus dealeth God with us, he bringeth us into great ſtraits, and as his countenance is ſevere, ſo his hand is oftentimes heavy on thoſe whom he beſt loves, thereby to bring us to Repentance for our ſins, Hoſ. 5.15. he ſhuts us up for a time,Hoſ. 5.15. & 6.2.Hos 5:15Hos 6:2 that we may have opportunity to reflect home, and repent; and then after two dayes he will revive us, and then the third day he will raiſe us up, and we ſhall live in his ſight: by chaſtening of our Bodyes, he ſaves our ſouls, and brings our Benjamin to him, our hearts in his worſhip and ſervice.

Joſephs Bretheren call to mind their cruelty and unkindneſſe towards Joſeph, and upbraid one another for it, not thinking that Joſeph underſtood them;Gen. 47.21.25.Gen 47:21Gen 47:25 but he underſtood them well enough, and turnes about and weeps, yet conceales all, and bindes Simeon, verſe 21-25. Conſcience though it may be a while ſtill, and ſeemingly aſleep, yet affliction will awake it, and bring us to an acknowledgment of thoſe ſins long before committed p. 245and forgotten, and then it falls to accuſing, (which God is not ignorant of,) he heares us and is affected with us, but conceales his affection till due time.

verſe 24 Simeon is taken and bound before their eyes, verſe 24. He ſhall be left in pawne, in fetters, the reſt ſhall return with Corne; Simeon was bold and fierce, as appeares by his cruelty to the Sichemites, and ſeemes to be the chiefe cauſe of Joſephs trouble, he is therefore ſingled out. So in that wherein we have offended, God will correct and chaſtife us, and as we mete to others, it ſhall be meaſured to us, Mark. 4.24.

Joſephs Bretheren come down a ſecond time to Aegypt to buy Corn,Gen. 43.15.Gen 43:15 they bring Benjamin their Brother with much ado, for their Father would not part with him till neceſſity compell'd, they are kindly enterteyned by Joſeph, who no ſooner ſees Benjamin, but he requires the Ruler of his houſe to kill and ſlay, for theſe men (ſaith he) ſhall dine with me, Gen. 43.16.verſe 16. He feaſts them whom former he threatened. When we come to God againe, if God ſees Benjamin with us, an honeſt heart brought into his preſence, he will make a feaſt for us beyond expectation.

This extraordinary favour made Joſephs Brethren to feare the more, and to cleare themſelves to Joſephs Steward, verſe 18, 19,verſe 18, 19, 20. 20. A guilty Conſcience made them fearfull, and ſuſpicious, thus we are apt to miſconſtrue Gods actions; his works of grace (through our ſin, and ignorance,) occaſioneth us to feare where no feare is, as Judg. 13.22. Math. 14.25, 26, 27.

verſe 25 Now Joſephs Brethren make ready the preſent which they had brought for Joſeph, and preſent it, verſe 25. So do the Godly, though it be but a little of every good thing, a little Faith, a little Repentance; this God accepts and takes well at our hands, though there be but a little of it, be it of the beſt.

verſe 30 Joſeph makes haſte, verſe 30. yet he hides his affection till he had brought them to a more ſound and ſerious ſight of their ſins, And therefore after all this their kind enterteynment, and mirth, when they thought all danger over, he beats upon their guilty Conſciences by another tryall, no whit inferior to the former. p. 246Hue and Cry is ſent after for a ſtollen cup; They are accuſed of flat fellony, they plead their Innocency, ſearch is made, and the Cup is found in Benjamins ſack, Gen. 44.6.12. All this was to ſift his Bretheren,Gen. 44.4, 5.Gen 44:4Gen 44:5 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 againe, chargeth us with bitter things, whereof we think our ſelves 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 joyes in the end, after we have been brought to a thorough Humiliation for our ſins.

verſe 14 Back againe they come with rent cloathes, 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 confeſſe 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 neer to Joſeph, verſe 18. uſ que ad…fin. cap.craves favour to ſpeak a word in his eare, 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 ſadneſſe of his complaint at parting, offering to be a bondman in his Brothers roome, that he might preſerve his Fathers Life. And thus are we brought by our afflictons to powre forth our hearts before the Lord, like him, and acquaint him with all that hath happened, as though God were ignorant of the buſineſſe, when he knowes all better then we our ſelves can know it.

After Judah had done thus, then Joſeph makes known himſelf,Gen. 45.1. &c.Gen 45:1 Gen. 45.1. &c. Compaſſion and joy can be concealed no p. 247longer, every man muſt be put out ſave his Bretheren, he diſcovers his affection, tells them he was Joſeph their Brother, bids them not be affraid, but puts them (withall) in mind of their injury, whom you ſold into Aegypt, 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 tryed us to the purpoſe, brought us to a true ſight and ſorrow for ſin; he can refraine no longer, Iſay. 42.14. He ſaith,Iſay. 42.14.Isa 42:14 I am your Father whom you have injured, and wronged in breaking my Lawes, but I have pardoned and forgiven you, and prepared an inheritance for you in the Heavens. Therefore regard not the ſtuffe, 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 Joſephs dealing with his Bretheren when they came to buy Corne of him, is a lively reſemblance of Gods dealing with his (oftentimes,) when they come unto him in their Afflictions.

Uſe. It this be Gods way, ſometimes to appeare as an Enemy, when he intends Friendſhip, let us learne to hope, even in a ſtate hopeleſſe, and love him chiding, and truſt in him killing, as Job did. Thoſe that are well acquainted with Gods proceedings,Job. 13.15.Job 13:15 know that cheriſhing ever followes after stripes, as Cordialls 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 frowne upon commers in, yet it ſmiled upon them at their going out, Examine me O Lord and prove me (ſaith David,) Pſal. Pſal. 26.2.Ps 26:226.2. try my reines and my heart, for thy Loving-kindneſſe is ever before mine eyes: he was to be tryed as Gold is tryed, but he builds upon Gods Love; If Gods Anger, and not his Love had been before his eyes, it had been but a fearfull 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 Coulds that compaſſe thee, and ſeeme to interpoſe betwixt thy Prayers, and the Throne of Grace, thou could'ſt diſcerne the bright Sun-beames of Gods favour; p. 247if thou could'ſt look beyond the Cloud of afflictions, and ſee the Sun-ſhine on the other ſide, if when God ſeemes to frown upon thee, and be angry with thee, thou could'ſt by the hand of Faith, pluck off that maske and Vizard, thou would'ſt then ſee a Loving heart through contrary appearances, and pick love out of angry ſpeeches,Math 15, 16, 17. Hoſ. 5.15. & 6.1.Matt 15:16Matt 15:17Hos 5:15Hos 6:1 as the woman of Canaan did out of Whelp and Dog. He hides himſelf when he meanes to be found, he kills himſelf when he makes alive, throwes down when he meanes to build up, and intends to eaſe us of our burthens, when he ſeemes to lay heavier upon us. Say then with David when thou lyeſt under ſuch temptation,Pſal. 42.Ps 42 Why art thou caſt down, ô 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 dore 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 Dore is now ſhut.

There is no fault to be found with that. The barr'd Dore keeps out the Thiefe,Job. 24.16.Job 24:16 who in the Night-time breaks into houſes which they have marked for themſelves in the day. And it may teach us a point of Wiſdom.

To ſhut the Dore against dangers, as did Eliſha, 2 King. 6.32. Nature teacheth the brute beaſt to prevent danger,2 King. 6.32.2 Kgs 6:32 much more ſhould Reaſon perſwa…e men unto it, and Religion alloweth it and commendeth the prudent man that fore-ſeeth the evill, and avoideth it, Pro. 22.3.

Uſe. Too too blame then are ſuch as carry not a watchfull eye upon dangers to prevent them before they do come.Prov. 22.3.Prov 22:3 Argus his eyes are to be preferred before Briareus his hands. A provident eye for the preventing of future miſchiefe, is more excellent and uſefull then a potent arme, for the ſuppreſſing of that evill which is befallen us.

p. 249But this man who knockt at Dore at this time of Night, came not to ſteale, but to borrow; he was no Enemy, but a Friend, and one that came in a friendly way unto him, deſiring this friendly courteſie from him, and it was his fault to deny him ſo ſmall a requeſt under pretence of trouble. When the Heart is open, the Dore cannot be ſhut. As before hath been ſhewed.

That which this denying Friend ſeemes to beat moſt upon, is the Now. The Dore is [now] ſhut, as if he ſhould have ſaid, Had you come ſooner, before I had ſhut in the Dore, I would have ſatisfied your deſire; but the Dore being barr'd, and I in bed, it is a trouble to me to riſe, therefore ſpare me for this time. That I commend to your Obſervation from hence, is this.

Doct. Good Dutyes are many times omitted under a pretence of an unfitting ſeaſon, for the doing of them.

The unſeaſonableneſſe of the action is made a great put-off and plea for the Omiſſion of it, albeit in it ſelf warrantable, Thus when the Priest was about to ask counſell of God in the behalf of Saul and all Iſrael, (A courſe that God had commanded to be taken in all their weighty and ſerious affaires, as appeares Numb. 27.21.) Saul perceiving his enemyes to be nearer then he was aware of, wills the Prieſt to withdraw his hand, Numb. 27.21.Num 27:21(that is to forbeare conſulting with God,) for want of leyſure,1 Sam. 14.19.1 Sam 14:19 1 Sam. 14.19. The Ephod muſt give way to Armes, It was no fit time in his opinion to fall to prayer, and offering up of ſacrifice, but to betake them to their weapons, they would aske counſell of God another time when they had more leyſure. Much unlike was he herein to Samuell, who (when the Philiſtims came upon them, being aſſembled before the Lord at Mizpeh) would not give over till he had offered a burnt Sacrifice unto God,1 Sam. 7.5.1 Sam 7:5 1 Sam. 7.5. And herein Saul diſcovered his hypocriſie, and prophaneneſſe.

Thus the Jewes objected againſt the Time for building of the materiall Temple, Hag. 1, 2. that it ought to be re-edifyed,Hag. 1, 2.Hag 1:2 they confeſſed; and profeſſed likewiſe to go about the worke: but they ſaw that their envious Neighbours would oppoſe them in p. 250that work, and therefore they forboare, pretending it was not yet ſeaſonable to undertake it, and in ſo doing, they deſerved, as they had, a ſharp reproofe.

Another Inſtance we have,Acts 24, 25.Acts 24:25 Acts 24, 25. When St. Paul was preaching to Foelix, and to his Wife Druſilla, and reaſoning of Righteouſneſſe, Temperance, and Judgement to come, Foelix not much affecting that diſcourſe, wills him to make an end for that time, pretending want of leyſure to heare him our, but when he had a more convenient time he would ſend for him: other Inſtances might be produced of the like kind.

Queſt. But may not a good Duty be done unſeaſonably, and marr'd for want of right timing of it?

Reſp. It may be ſo: For as there is a ſeaſon for fiſh or fleſh, out of which they are not good, ſo may we ſay of ſome Dutyes. But here let us diſtinguiſh of actions: which are either bad, or good.

As for Actions ſinfull; they are at no time ſeaſonable. And therfore it is wel obſerv'd by ſome Expoſitors that Solomon diſtributing, and laying out a portion of time for every action under the Sun,Eccleſ. 3.1.-9. Acts 8.21.Eccl 3:1–9Acts 8:21 Eccleſ. 3.1.-9. allowes no time at all to ſin. As the Apoſtle ſaith to Simon Magus, Non est tibi pars ne que ſors; ſo may we ſay of it, it hath neither part nor lot in that partition; neither God nor Nature hath bequeathed any Legacy of time to it. Sin ſhould have no exiſtence at all, and therefore no time; no eſtate, therefore no Terme: albeit it ſo falls out, that it uſurpeth, & ſo goeth away, if not with all, yet with the greateſt part of our Time.

Good Actions, they muſt likewiſe be diſtinguiſhed of; ſome are great and weighty (as Chriſt ſpeaks of the weighty matters of the Law) which are to be concurrent in the practiſe of all men, with every moment of their lives; ſuch is that great work of glorifying of God, working out our ſalvation, keeping a good Conſcience, waiting for our Lord and Master's comming▪ &c: Theſe dutyes are to be concurrent with all our Time, and every moment of it; which ſeemes to be the Reaſon why Solomon doth no more mention a Time for doing theſe things (in the fore-quoted Text) than he doth for ſin. He doth not ſay there is a time to do ill▪ nor doth he ſay there is a time to do well, for that in all thoſe particulars he p. 251there reckons up, God is to be glorified in the doing of them, and the wellfare of the immortall ſoul therein to be ſought. Theſe dutyes are to have a ſhare in every part of time, nothing but hath a ſeaſon: but the working out of our ſalvation hath every ſeaſon, (at leaſt ſhould have, albeit indeed it hath the leaſt of all.) Now the dutyes of this kind can never be unſeaſonably performed. Truſt in the Lord at all times, ſaith the Prophet David, Pſal. 62.8.Pſal. 62.8.Ps 62:8 Bleſſed are they that keep judgment and do Righteouſneſſe at all times, Pſal. 106.3. Pſal. 109.20.Ps 106:3Ps 109:20Pſal. 106.3. My ſoul breaketh for the longing that it hath unto thy judgments at all times, Pſal. 119.20. &c.

There are other dutyes, both Naturall and Spirituall that have an appointed time, and ſeaſon, for the doing of them, they have both foreign and foreign, not only determinatum tempus, time allotted to them, as all things under Heaven have (for as God hath joyned Time and Duty together unſeparably, ſo that there is no Time, but hath an appointed Duty for it (none can ſay of any time, At this time I have nothing to do); ſo there is no duty, but hath time alloted and appointed for the doing of it.) And it hath likewiſe opportunum tempus, an opportune Time, a peculiar ſeaſon, in which it is to be done; inſomuch that that time which is peculiar and naturall for one thing, may be prejudiciall and hurtfull to another. Solomon inſtanceth in divers actions, both naturall and voluntary, Eccleſ. 3.1, 2, 3.Eccleſ. 3.1, 2, 3 verſe 11. Iſay. 50.4. Pſal. 1.3.Eccl 3:1Eccl 3:2Eccl 3:3Isa 50:4Ps 1:3 Now every thing is beautifull (ſaith the wiſe man) in his time, verſe 11. The grace of an Action is much in the right timing of it, Iſay. 50.4. And it is the praiſe of a Godly man, Pſal. 1.3. that he bringeth forth fruit in due ſeaſon.