The Fast Friend, Text (8 of 11)

The Fast Friend · Text (8 of 11)

p. 264Uſe. 2 To wind up all in a word, Lay the blame of your neglects where it ſhould be laid, and that is on the Will; which you may thank for your Damnation: for men periſh not becauſe they can do no better,Math. 23.37.Matt 23:37 but becauſe they will do no better, Math. 23.37. As ſomtime a Roman Senatour ſaid of his Wife (after he had diſcharged Cataline his houſe, and forbidden her his company, which ſhe obeyed not,) Opulentia valet, ingenium valet, lingua valet, animoſitas valet; tantum voluntas aegrotat, Her purſe is in health, her wit in health, her tongue is in health, her courage in health, only her Will is ſick: ſo may we ſay of our Wills, God hath charged us not to admit his enemyes, our ſins, but obſerve his precepts, and do good dutyes; we have hands able to do it, they are in health; wits able to do it, they are in health; wealth and meanes able to do it, they are in health; only our Wills are ſick, they will not do it. God of his mercy recover them, and all will be recovered. Thus of the Literall, now of the Spirtuall meaning.

Our Saviour by this ſeemes to hint unto us, whence it is that our doubts and feares ariſe, of not being heard in prayer, namely from a conceit that God cannot help us: for whilſt a Dore is open, and Children up, and ſome faire probability of ſpeeding, ſo that we ſee a likelihood in reſpect of meanes, we receive encouragement; but if there be a want of meanes, no faire probability of help from the Creature, then we think that there is a want of power in the Creatour; he would help us it may be if he could, when indeed it is not want of power, but want of will in God that we are not helped, and from hence may be inferred,

Doct. That Gods will doth not alwayes permit his power to bring into Act what it could. God may Anſwer us ſometimes as this Friend anſwered his Friend, I cannot riſe, &c: when indeed it is, I will not riſe.

This is a leſſon that the Godly have been well inſtructed in: So the three Children who were caſt into the fiery Furnace in their Anſwer to Nebuchadnezar, Dan. 3.17, 18.Dan 3:17Dan 3:18Dan. 3.17, 18. Our God whom p. 265we ſerve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine hand, O King. But if not, be it known to thee, O King &c. that is, if he be not pleaſed to deliver, that his Will permit not his power to do what it can, yet we will not fall down, &c: So the Leper in the Goſpel;Math. 8.2.Matt 8:2 Math. 8.2. doubted not of Christs power, he knew that he could make him cleane, only queſtioned whether his Will would permit his Power to Act.

For the further clearing of this point, it will not be amiſſe to take notice that the Power of God is ſaid to be either Intrinſecall or Extrinſecall. The Intrinſecall Power of God is that which worketh in himſelf Internally, and is alwayes active, and actuall. And thus it is equall with other his Attribures; for all his Attributes are his Eſſence, and Himſelf, (for whatſoever is in God, is God): And ſo no Attribute as it is his Eſſence, and Himſelf, can exceed another; His Mercy is not beyond his Juſtice, nor his Juſtice beyond his Wiſdome, nor his Power beyond his Will, nor that larger then his Power.

The Extrinſecall Power of God is that which is exerciſed about outward Objects, and is ſo called in reſpect of outward operations, proceeding, and paſſing from him towards things that be divers, and various from Himſelf? This power is alwayes Active, but not Actuall. And this is (for our Capacityes) diſtinguiſhed into Abſolute, and Limited,

His Abſolute Power is that, whereby he is able to do all things Poſſible to be done, I ſay poſſible; for ſome things cannot be done, being in themſelves impoſſible, of which nature are ſuch things as inferr a Contradiction, as for one thing at the ſame time to be, and not to be; A body to be here, and at the ſame inſtant of Time not to be here. The Sun to ſhine, and at the ſame inſtant of Time not to ſhine: But of things of this Nature, it may rather be ſaid, they cannot be done, then that God cannot do p. 296them; Seeing the Reaſon of this impoſſibility is not in Gods Nature but in theirs.

And ſome things God cannot do, as contradicting his Nature and Eſſence,; So, firſt; Matter of Iniquity, he can not Lye, Tit. 1, 2. Heb. 6.18. Gen. 18.25. Secondly,Gen. 18.35. Numb. 23.19. Tit. 1, 2, Heb. 6.18. Gal. 6, 7. Jam. 1.13. Jam. 1.17. 1 Sam. 15.29.Gen 18:35Num 23:19Titus 1:2Heb 6:18Gal 6:7Jas 1:13Jas 1:171 Sam 15:29 Matter of ſuffering, Gal. 6, 7. Jam. 1.13. Therefore the Son of God that he might be capable of ſuffering, took on him mans fleſh. Thirdly; Matter of variableneſſe and Inconſtancy, Jam. 1.17. 1 Sam. 15.29. (And where ſuch things are ſaid of God, they are to be underſtood figuratively.) Theſe things may be done by the Creature, but not by the Creator. And that not becauſe of impotency in him, but becauſe of Potency and perfection of excellency (ſaith Tertullian).

Now by this Abſolute Power of God he can do all things poſitively, Job. 42.2. Math. 3.9. & 19.26. & 26.53. Rom. 9.18. Mal. 2.15.Job. 42.2. Math. 3.9. & 19.26. & 26.53. Rom. 9.18. Mal. 2.15. Nihil impoſſibile niſi quod non vult. Tertul. de carne. Chriſti. Pſal. 115.3. Iſay. 46.10. Gen. 19.22. Mark. 6.5.Job 42:2Matt 3:9Matt 19:26Matt 26:53Rom 9:18Mal 2:15Ps 115:3Isa 46:10Gen 19:22Mark 6:5

The limited Power of God is that which his Will or ſome other Attribute limiteth or reſtraineth, Pſal. 115.3. Iſay. 46.10. I will do all my pleaſure. Thus God by his Abſolute Power could have deſtroyed Sodome before Lot came out of it; but by his Limited Power he could not, Gen. 19.22. It was not Paſſively limited by Lot, but Actively by his own will. Thus Mark. 6.5. By Chriſts abſolute Power he could have wrought more Miracles then he did in Nazareth, but by his Limited Power he could not, and why ſo? becauſe he would not, it making more for his glory, not to work any great miracle amongſt that unbelieving people. So Math. 26.53. and of this Power we now ſpeak.

Reaſ. If you ſhould aske a Reaſon why God will not do what he can do? I muſt tell you that it is not ſafe to queſtion it: Qui rationem quaerit voluntatis Dei, aliquid majus Deo quaerit (ſaith St. Auguſtine.) He that ſeekes a Reaſon of the will of God, ſeekes for ſomthing greater then God. Therefore, ſayes Luther p. 297juſtly, periculoſa & peſtilens quaestio, Quare? It is a dangerous and infectious Monoſyllable, Why? And he perſues it farther with words of more vehemency: Odioſa et exitialis, vocula, Quare, It is an execrable, and damnable monoſyllable, Why? it exaſperates God, and ruins us; For when a man comes to the boldneſſe of propoſing ſuch a Queſtion, he will not give over till he find ſome Anſwer, and he has nothing to anſwer him but his own Reaſon; and that affoards not lead enough, nor line enough to ſound the depth of Gods proceedings. The Will of God is the Cauſe of all Cauſes, in which we muſt make a ſtand, and ſeek for no Reaſon beyond it. It is thus, or thus, why? it is Gods will to have it ſo, that's enough: There is no Cauſe of the firſt Cauſe. The Sea be it never ſo deep hath a bottome, the Heavens be they never ſo high, they have a top; but of the will of God there are no Confines, nor Limits, as Zophar excellently telleth Job. cap, 11.7, 8, 9,Job. 11.7, 8, 9.Job 11:7Job 11:8Job 11:9 God is an abſolute Lord over his Creatures, and hath as juſt right of their Diſpoſition, as he had power of their Creation. Hath not the Potter power over his Clay? The Carpenter of his Timber;Rom. 9Rom 9 The Governour of a Family, power to put out at pleaſure, to ſet this Veſſell on the Cupboard, fling that other on the Dunghill? God hath a farr more incomparable right over us, then we over any Pot or Veſſell, who then ſhall demand a Reaſon of his Will?

And yet though there can be no Cauſe given of Gods will, which is the Cauſe of all Cauſes, yet (as Aquinas teacheth us to diſtinguiſh) there may be ratio rei velitae a reaſon of that thing which is willed by God,Epheſ. ….4. for God worketh all things according to Counſell. And ſo his Will is not without Reaſon, and according to this Counſell of his own Wil, he ſetteth divers things in ſuch an order, that the former is the cauſe of the latter, yet none of them a Cauſe, but an Effect of his Will. Muſcul. loc. com. p. 412.413. Rom. 8.29. Gen. 6.12, 13. Rom. 9.20-25.Rom 8:29Gen 6:12Gen 6:13Rom 9:20–25So Rom. 8.29. all depend on Gods Will, but his Will on none of them. And thus God himſelf is pleaſed to render Reaſons for the doing of that which he commands, and of his proceedings with the Creature, as Gen. 6.12, 13. Rom. 9.20.-25. And a Reaſon of theſe things may modeſtly be enquired.

p. 298This Doctrine delivered ſerves to reprove a double fault in us: The one is that abſurd and fooliſh Reaſoning from the pewer of God, to the will of God, God can do this, or that, therefore he will do it. And thus they of the Romane Church Reaſon for Chriſts Corporall preſence in the Sacrament of the Altar; they obtrude to us,Aſylum Haereticorum eſt omnipetentia D…i. Chryſ. miraculous Doctrines of Tranſubstantiation, and the like upon a poſſibility only, It may be done, ſay they, it is poſſible; God can do it (which yet implying contradictions cannot be done) but ſhould it be granted that God can do it, yet an Argument à poſſe ad eſſe is infirme and weak; unleſſe they can find Gods will to be there, as well as his power, they prove nothing. The like abſurd Reaſoning we heare from many careleſſe people. God can ſave me without meanes, help me without praying; Indeed, by Gods omnipotent and abſolute power, he can do this; he can feed Eliah by a Raven, cauſe Corne to grow without plowing or ſowing: of ſtones, raiſe up Childeren unto Abraham, but will God (think you) do this? Is not his power limited by his will? And by his limited power he will not do this that you ſay.

verſe 21 The other ſort to be reproved are ſuch as tempt God concerning his power; for when matters ſucceed not according to their hopes, when they find every dore ſhut, and no probability of help from the Creature, preſently they are dejected, not becauſe they think God will not, but becauſe they imagine God cannot help men. And this was the fault of Moſes, God promiſed to ſpread ſuch a Table in the Wilderneſſe, that all the Iſraelites ſhould have fleſh to eate,Numb. 11.19.Num 11:19 Numb. 11.19. and that, not for a day or two, but, a month together. Moſes queſtioned whether God were able to make good his promiſe, verſe 21. thus he argues; the people are ſix hundred thouſand foot men, &c: ſhall the Flocks and the Heards be ſlaire for them to ſuffice them? &c: but ſee the Anſwer that God makes, verſe 23 verſe 23. Is the Lords hand waxed ſhort? &c. implying that Moſes and the people of Iſrael had ſuch an apprehenſion of his power: for this is ſaid likewiſe of them, Pſal. 78.20. They ſpake againſt God, and ſaid can God furniſh a Table in the Wilderneſſe? Pro. 78.29.from the ſtrongeſt premiſes p. 299which Omnipotency it ſelf could make, they could not diſpute Faith in the Concluſion. Behold he ſmote the Rock &c: can he give bread? Oh curſed Infidelity! which will pervert Gods Logick, and diſpute Gods Arguments backward: From what God hath done Faith, gathers ſtrength,1 Sam. 17.34.1 Sam 17:34 as David ſaid in Goliahs Caſe, God hath done this and will. But Infidelity from the premiſes of Gods power concludes weakneſſe; from a Can to inferr a Cannot, ſo verſe 41. verſe 41 they turned back, and limited the Holy one of Iſrael, they ſaid, he cannot do, and why? becauſe they have Cityes walled up to Heaven, that is the thing laid to their charge, in limiting the holy one of Iſrael; they thought, if their Cityes had been but low, and the men had been but ordinary men, God might have brought them into that Land: but heare what they ſaid, Numb. 13.22, 23.Numb. 13.22, 23.Num 13:22Num 13:23 The Land through which we have gone to ſearch, is a Land that eateth up the Inhabitants thereof, and all the men that we ſaw, were men of great Stature, and there we ſaw Gyants; A ſtrange ſtory, and a likely tale. The Land did eate up the Inhabitants, and yet they are men of great Stature, and Gyants, ſurely then they were no ſtarvelings, they wanted no victualls: but put the Caſe that they were ſo great, had not God power? that it was, they doubted. Many other Inſtances might be brought, 2 King. 7.2. Mark. 9.22. John. 11.21.38.2 King. 7.2. Mark. 9.22. Joh. 11.21.38.2 Kgs 7:2Mark 9:22John 11:21John 11:38 In all theſe Inſtances there is doubt made of Gods Power, and ſo it is ſtill with us, our unbeliefe ariſeth more from a ſuſpition of Gods Power, then of his Will, elſe why do we believe leaſt, when dangers are greateſt? In little Dangers we believe that God will help, but in greater troubles we believe not; but are much caſt down with doubtings; and the Reaſon is, for that then we ſee a greater Power is required, and that we doubt of: but here you lee the power of God is Abſolute, were it not limited by his Will; ſo that we need not doubt of that.

Uſe. 2 Secondly; if it be ſo that the Will of God doth not ever permit his Power, to bring into Act what it could do; then let it adviſe us to make ſure Gods will, that we may comfortably reſt upon the Power of the Almighty. It is Gods Power that worketh all things for us, but it is his Will that ſets that Power p. 300on work: He can do by his Power more then he will, but he cannot do any thing by his Power which is contrary to his will. That there is a Power in God is very comfortable unto us, he is able to help us; The Faith of the Godly hath built much upon that, (as did Jehoſophats, So. Heb. 11.19.Heb 11:19and the three Children in the fiery Furnace) but if the Will of God accompany it not, ſollid comfort cannot be had from th…nce, but being aſſured of Gods Will, we need not then doubt his Power. Abraham thus builded his Faith upon Gods promiſe, and his ability to performe it, Rom. 4.19.20. This bred that ſtrength of Faith in him.Rom. 4.19.20.Rom 4:19Rom 4:20 What God willeth once, we may conclude that he effectually worketh.

Obj. But God hath manifeſted a willingneſſe to help, which his power hath not ſeconded; he wills ſomething which yet is not done,Ezek. 33.11. Pſal. 81.11. Hoſ. 7.1. Math. 23.37. 1 Tim. 2.4. Reſp.Ezek 33:11Ps 81:11Hos 7:1Matt 23:371 Tim 2:4 Ezek. 33.11. Pſal. 81.11. Hoſ. 7.1. Math. 23.37. 1 Tim. 2.4.

Some diſtinguiſh here, and ſay that the Will of God is Abſolute or Conditionall. In things that God hath Abſolutely determined to do, there his Power doth work them effectually. But the things which God would have on condition from us, thoſe his Power doth not work further then the condition is performed by us. God would that a Sinner ſhould live, and is willing to give him Life, and Salvation, but it muſt be underſtood according to that courſe of providence that he hath taken for him, in, and by the New Covenant. And that he may live and obtayne Salvation, God would that he ſhould turne from his wicked wayes & come to the knowledge of the Truth: And for that end and purpoſe he ſends his Word, and Meſſengers to convince him of his Sin,Acts 26.18.Acts 26:18 to reclaime him from his evill courſes, Acts. 26.18. wherein if they be wanting to themſelves, God with-holds his Power, and they periſh: And thus by this Conditionall Will, he wills the Salvation of all; but by his Abſolute Will which doth alwayes moſt certainly and infallibly take effect, he wills the Salvation of none, but the elect only.

p. 301The Uſuall diſtinction of Gods will, is, Secret or Revealed, the former is called Voluntas Beneplaciti, the good pleaſure of his Will, the other Voluntas Signi, that will of his word, wherein he declareth and openeth to man what his will is, The former is Voluntas, quam Deus vult, that will which he willeth us to will; and with this, his Power doth not alwayes concurr. And of that our Saviour ſpeaks, Math. 23.37. Both theſe diſtinctions look the ſame way.Math. 23.37.Matt 23:37

Others Anſwer thus:Junius. The will of God though it be but one as God is one, yet this one will doth exerciſe and extend it ſelf diverſly upon divers objects, and is to be conſidered in divers degrees. The weakeſt and moſt remiſſe degree, is to will the ſuffering of evill, for though God (to ſpeak properly) wills not ſin, yet he willingly ſuffers it which he could eaſily prevent, and hinder if he would oppoſe his omnipotent Power, which he alwayes doth not.

The next degree of Gods willing, ſtands in commanding good, approving of it, where it is found. And thus he wills and commands that all men ſhould repent, and would not that men ſhould periſh, and theſe things he willeth ſeriouſly: but this will which ſtands in commanding, promiſing and the like, is too often reſiſted, and made ineffectuall by men.

The higheſt degree of willing in God, is, when he ſo wills a thing, as that withall he employes his Omnipotent Power for the effecting of it, and by this he doth whatſoever he pleaſeth in the Heavens, and on the Earth, Pſal. 115.3.Pſal. 115.3.Ps 115:3 This Will cannot be reſiſted: And thus he wills the ſalvation of the elect, and workes that in them that he requires of them.

See then that thou proveſt what the good and acceptable will of God is towards thee, Rom. 12.2.Rom. 12.2.Rom 12:2 Leave ſecret things to God, enquire into that part of his Will revealed. p. 302Doth any man put his Son to School to learne what his Maſter thinks?Quis tam ſtulte curioſus eſt, qui filium ſuum mittat in ſcholam ut quid Magiſter cogitet, diſcat? (ſaith Austin.) Conſider how farr God hath engaged himſelf unto thee by promiſe, what qualifications and conditions he expects to be in thee, and from thee, and ſo farr as he hath made known his Will unto thee, thou may'ſt reſt upon his Power, for that ſhall not be wanting to effect it. Call upon me, Pſal. 50.15.Ps 50:15ſaith God, in the time of Trouble, and I will heare. In all thy troubles, inward or outward cry, call, feare not the Power of God; doubt not of it,Math. 8.2.Matt 8:2 but ſay, Lord if thou wilt thou canst make me cleane, ſo if thou wilt, thou canſt pardon me, heare me, help me;Jam. 4.15.Jas 4:15 Put in, if God will in all thy Reſolutions, make that good and thou may'ſt conclude, what God ſeeth to be good for me, that he will do; what God will do, that he can do; what God will do, and can do, that ſhall be done; Therefore what God ſeeth to be good for me, ſhall be. Get but Gods good will and all will be well, and get unto Chriſt and feare not, but thou ſhalt have that,Luke. 2.14.Luke 2:14 Luke 2.14.

Thus you have heard of the diſcouragements that we may meet withall in our comming to God, but notwithſtanding all theſe we may not be driven off. A Friend will not be diſcouraged (ſaith Chriſt) from comming to his Friend, although the Dore be ſhut, &c. God is your Friend, you are his, therefore be not diſcouraged; So then let us take one obſervation more along with us.

Doct. Gods Friends ſhould not be driven off from ſeeking to him by Prayer, notwithſtanding the many diſcouragements which they meet withall; let the Dore be ſhut, the Children abed, an unkind anſwer given, yet nothing ſhould ſtave them off from calling upon God in the day of their Diſtreſſe.

How was Jchoſaphat put to it?2 Chron. 20.12 Pſal. 44.8—to the end.2 Chr 20:12Ps 44:8 he knew not which way to turne him; his Enemyes were many, people unable to reſiſt, yet his eyes were up to God ſtill, 2 Chron. 20.12. So Pſal. 44. from verſe 8. to the end, nothing could keep them from ſeeking unto God. Nay, albeit the Lord had willed his people not to trouble him, and poſitively told them that he would deliver p. 303them no more, yet that could not beat them off, they would ſti…l ſeek unto him, as we read Judg. 10.13.15. Inſtance in David, Pſal. 88.3-14. And in Dan. 6.10.Judg. 10.13.15. Pſal. 88.3-14. Dan. 6.10. Jon. 2.1, 2. Math. 20.30. Mark. 10.46.Judg 10:13Judg 10:15Ps 88:3–14Dan 6:10Jonah 2:1Jonah 2:2Matt 20:30Mark 10:46 So Jon. 2.1, 2. He was in the belly of the deep and in the belly of the Whale, and had neither Sun-light, nor Candle-light, little hope of ever being delivered out of that Priſon, yet he is there praying. We read in the Goſpel, Math. 20.30. of two blind men, (one was Bartimeus, Mark 10.46.) they were rebuked by the multitude, but that would not do, they hold on and cry out after Chriſt: But amongſt all examples, none is more remarkeable then that we have, Math. 15.22.Math. 15.12.Matt 15:12 It is ſet out with an Ecce, and ſo calls upon us for ſpeciall regard. A poore Cananite comes to Chriſt in the behalfe of her Daughter, who was poſſeſſed with a Devill, ſhe inſtantly beſeecheth him, proſtrate on her knees, even in the bowels of compaſſion, to behold her Child, her little Child (as St. Marke hath it,) and diſlodge that uncleane and raging ſpirit,Mark. 7.23.Mark 7:23 who had taken up her body as a Cabinet to reſt in. Have mercy upon me ô Lord. She ſaw her ſelf beaten on her poore Childs back, and acknowledgeth her own ſin in her Daughters ſufferings, Have mercy (on me) thou Son of David, thou that waſt thy ſelf borne of a woman, pitty a woman; thou that haſt the bowells of a man in thee, hide not thine eyes from thine own fleſh; my Daughter, my little Daughter is vexed, yea greviouſly vexed with a Devill, and thou our bleſſed Jeſus, who cam'ſt to deſtroy the workes of the Devil, have pitty therefore on this my Child, &c. Now who would expect any other then a preſent Anſwer to ſo humble and pious a ſuite? yet ſee what diſcouragements ſhe meets withall.

Firſt, not a word doth Chriſt give her,Math. 15. verſe 23.Matt 15:23 verſe 23. he ſeemeth to neglect and ſlight her: and a willing neglect (ſaith one) layes ſtrong ſeidge to the beſt Fort of the ſoul. She was well aſſured that he heard her; for ſhe cryed out, ſhe whiſpered not, what might ſhe think?Math. 9.12.Matt 9:12 Is this the Phyſitian that came into the world to cure the ſick, and doth he refuſe to help his Patient? Is this that Fountaine that invites all to come and drink freely,John 7.37. John 1.1.John 7:37John 1:1 and p. 304doth he now with-hold water f…om the thirſty?Coloſ. 2, 3. Pro. 9.3, 4.Col 2:3Prov 9:3Prov 9:4 Is this the Word and wiſdome of the Father which ſends the maydens to cry out in the Market places, Come unto me, and Who is ſimple let him come, Eſay. 61.1. Luke 4.18.Isa 61:1Luke 4:18and is he now become dumb? Is this he that was ſent to comfort the afflicted, and will he add Affliction to Affliction by a willing diſreſpect? No, No, it cannot be that this is he, I muſt ſeek to ſome other for reliefe: Or, if this be he, I ſee my requeſt is not minded by him. I have run, and cryed after him in whom all Nations of the Earth ſhould be bleſſed, and he diſdaines me; Ah my deare Child, what ſhall I do for thee, to whom ſhall I go? my bowells are turned within me on thy behalf. The Lord of Life hath cloſed his eare againſt my humble ſuite, And I, whither ſhall I go? Thus ſhe might have debated the matter within her ſelf, but this ſhe did not, but rather gathers ſtrength from this diſcouragement. Doth not Chriſt anſwer? well I will have one before I leave him: he ſayes nothing, this is no denyall yet: She followes her ſuite, inſomuch that his Diſciples come unto him, and move on her behalf. Send her away, for ſhe cryeth after us.

verſe 24 Whether the Diſciples out of Compaſſion to this woman made this requeſt unto their Maſter for her, or, only in reſpect of her importunity, deſired Chriſt to give her an Anſwer that ſhe might no longer trouble them with her unceſſant bawling is queſtionable; but we will not diſpute it. It is moſt like that the paſſion of the woman, moved compaſſion in them, & ſeeing great diſcouragement on Chriſts part, and great Conſtancy on hers, they became ſuitors for her unrequeſted, that ſhe might obtaine a mercyfull grant. Our bleſſed Saviour anſwers them, albeit he gave her not a word.Math. 15.Matt 15 I am not ſent (ſaith he) but to the loſt ſheep of the houſe of Iſrael, verſe 24. as if he ſhould ſay, It is not within the compaſſe of my Commiſſion. For my Father hath ſent me (not only, but) chiefly, and principally, to the Jewes, of which number ſhe is none, but a Gentile; (Nor was the wall of Partition as yet broken down,) ſo that it implyes that the ſuite was unreaſonable, at leaſt unſeaſonable, and therefore ſhe might ſet her heart at reſt, and ſpare her p. 305breath, and trouble neither them nor her ſelf any further.

Could there be any greater diſcouragement then this? for what was this Anſwer which he gave to them, any other then a defence of his former ſilence, and ſeeming neglect? Whilſt he was ſilent, it might be thought that he heard not, or elſe that (his thoughts being taken up with matters more ſerious) he regarded not her ſuite; But this Anſwer profeſſed that ſilence, to proceed from a Reſolution not to grant her her deſire, ſhe being one that he was not ſent unto, and ſo (with warrant from his Calling) could not help her.

verſe 25 One would have thought that this ſecond repulſe would have broke her very heart-ſtrings, and ſtopt her mouth for ever after moving him in that matter; But yet ſhe is not diſcouraged; glad ſhe is to heare him ſpeak to others of her, that ſolicited for her, and good hopes ſhe hath, that he who opened his mouth now, would open his hand anon. And whereas before ſhe followed him, now ſhe overtakes him: ſhe kept ſomewhat a loofe off before, now ſhe comes cloſer to him, and falls down and worſhips him, ſaying, Lord help me, verſe 25. Pitty the caſe of a poore diſtreſſed woman, and let teares work thee to ſome compaſſion of me in miſery. I am thy begger, and come for my Dole, oh reject not her, who in all humility doth here proſtrate her ſelf at thy feet for mercy.

verſe 26 Now (if ever) ſure, ſhe ſhall have a faire and yielding Anſwer, being ſo humble and faithfull a ſupplicant (for if the Prayer of Faith from the knees of Humility prevaile not with the God of mercy, what will?) But behold a third Repulſe, more ſevere and rough then either of the former. She is not only ſnapt and chidden, but reproached. It is not meet to take the Childrens bread and to caſt it unto Doggs, verſe 26. foreign to whelps for more contempt ſake (as Beza noteth.foreign) So by conſequence he calls her Bitch, and her Daughter Whelp. What more ignominious, and opprobious name, then the name of a p. 306Dogg? Am I a Doggs head ſaid Abner to Iſhboſheth that thou accounteſt of me ſo baſely? 2 Sam. 3.8. And am I a Dogg that I ſhould do this, ſaid Hazael to Eliſha, 2 King. 8.13. Our Saviour doth imply, that ſhe, being a Cananite, was no better. And as in a well ordered houſe,2 Sam. 3.8. 2 King 8.13.2 Sam 3:82 Kgs 8:13 Doggs are not allowed to eate Childrens bread, no more ſaith Chriſt, may I take the Priviledges intended for the Children of the houſe of Iſrael, and caſt them to ſuch as thou art, who being out of the Covenant, and without God in the world art no better then a Dogg in his eſteeme: no, no, I may not; worſer ſcraps of common mercyes muſt ſerve thy turne.

What ordinary Patience would not have been overſtrained with ſo opprobious a Repulſe? who would not have flung away in paſſion. What? do ſuch termes beſeeme the lips of a Prophet, nay of the Son of God, the Saviour of the world? is this the comfort that poore diſtreſſed Creatures are like to find when they come to thee for help? did I ſnarle at thee when I called thee the Son of David? or did I bite when I proſtrated my ſelf by humble adoration at thy feet? And ſhall I be thus reproached with the name of Dogg? What woman can endure it?

verſe 27 But ſhe is ſo farr from being diſcouraged with this ungentile Anſwer, that ſhe takes encouragement from hence to proſecute he… Petition: ſhe grants what he ſaid, and thence picks an Argument of ſpeeding. Truth Lord (ſaith he,) yet Doggs lick up the crumbs that fall from their Maſters Table, verſe 27. or as St. Marke hath it.Mark. 7.28.Mark 7:28 The Doggs under the Table eate of the Childrens crumbs. Doggs ſome way belong unto the Family; Some intereſt and right they have to crumbs, and ſcraps: I account my ſelf a happy woman, that I may be admitted into thy houſe, though it be but in the nature of a Dogg; for like a Dogg I will waite at my Maſters heeles, and will not be rated away. The Spaniel will queſt when he eſpyeth his game; & can I hold my peace and be ſilent, having ſuch an opportunity offered of doing my ſelf and Daughter good? Give leave then, O bleſſed Jeſus, p. 307to ſpeak unto thee, I take thee at thy word; I am no Jew therefore, no Child; and becauſe no Child, I expect not bread; none of thy greateſt Miracles,Theophyl. and mercyes which thou reſerveſt for thoſe that are thy choſen and peculiar people. I am a Dogg being a Gentile; thou ſay'ſt it, and I beleeve it, but crumbs are for the Doggs that they find under the Table, although they have no right to the Childrens meate. Yet if Children being full fed, crumble their bred, and make waſte of it, (as the Jewes now do,) may not Gentile Doggs lick up their leavings? Let me then who am but as a Dogg expect ſome crumbs of mercy from thy Table, at which thy Children ſurfet. Caſt out that Devill out of my little Daughter, ſhew this ſmall favour to me a Cananite; this is but a crumb, a fragment, in compariſon of the whole Loafe: Lord, help me, and it ſhall content me.

verſe 28 Could any Logician in the world bring a ſtronger and more prevayling Argument? Chriſt neither denyes nor diſtinguiſhes ſaith one, but grants the Argument; commends her Faith, and that with Admiration, O Woman, great is thy Faith, verſe 28. as if he ſhould have ſaid, I never in all my Life met withall, I have not found ſuch Faith in Iſrael, verſe 28. And thus you ſee that neither ſilence, nor ſad Anſwers could ſtave her off from calling on God for mercy in her trouble.

Reaſ. And no wonder, for true Prayer is the Prayer of Faith, and faith overlookes all difficultyes, and diſcouragements; it will eat its way through the Alps of ſeemingly, inſuperable difficultyes. It beares down all lets before it, and breaks down all hinderances, 1 John 5.4. This we find in ſundry examples,1 John 5.4. Heb. 11. Pſal. 61.2. Pſal. 119.49.50.114. Rom. 4.20, 21.1 John 5:4Heb 11Ps 61:2Ps 119:49Ps 119:50Ps 119:114Rom 4:20Rom 4:21 Heb. 11. It fixeth the eye on that Rock that is higher then the higheſt on earth, Pſal. 61.2. It ſees God true in his promiſes, upon which they build, Pſal. 119.49, 50.114. Rom. 4.20, 21. It eyes him who is above all Plots, and Projects whatſoever; So that difficultyes are no difficultyes in the eyes of Faith.

p. 308Uſe 1 But where is this Faith? every little diſcouragement keeps us from the duty, and diſheartens us when we ſhould go about it; Tell ſome awakened Sinner that God is good, and gratious, ready to be found; Then they come in with a But. Oh, But God is great, and I am vile: remove that, tell them there is a Mediator appointed for them, and then another But is brought; But we ſee no likelihood of help, no meanes to effect what we deſire, &c. Anſwer that, then followes a third But, and a fourth; and we never leave Butting till we have Butted out the Duty. Such dull, baſe, feeble ſpirits we have within us, that are ready to receive all impreſſions of diſcouragement, yea to frame them within our ſelves, This is a ſigne of a weak Faith; (if not unſound).

Whil'ſt the Dore is open, Children up, and we ſee ſome faire probability of ſpeeding, we can (ſeemingly) pray heartily, but when the meanes ſeeme to make againſt us, wealth loſt, Friends forſake us, outward props and ſtayes pulled away from us; then our hearts ſink within us, notwithſtanding Gods promiſe; which diſcovers plainly that our Faith was founded on the meanes, and not on the promiſe, and that we give no more Credit to God then we would to a Banquerout, who although we will not truſt on his own Credit, yet if he brings a pledge or pawne, in his hands, we will credit him. Outward meanes or helps are as it were a pawne in the hand of God; if we ſee that, we will truſt him, but no further. This ſhould not be; wherefore,

Uſe 2 Let not any diſcourrgement whatſoever beate you off from comming to God by Prayer. Say that the Dore be ſhut, Children abed, &c: all makes againſt you, yet it is your Friend you come unto. The Cynick could ſay to Antisthenes (his Maſter) that there was no cudgell ſo crabbed that ſhould drive him away from him. And ſhall any thing drive us from ſo gratious a God? See (ſaith one) how it is with Beggars that come unto your Dores,Peters enlargement by Mr. Harris. p. 19. and learne of them, The Maſter chides; The Beggar p. 309ſtands it out; The Dame chides, yet he will not be gone; Servants, Children tell them that they have their Anſwer, yet they will not away till they have a better: threaten them with ſtocks or Officer, or what you pleaſe, all is one to them, they will not from your Dores before they taſte of your Charity. And have not we as good encouragement to begg of God, as Rogues and Vagrants have of us? have we not Precept, Promiſe, Law, Goſpel, Servants, Children, yea the Son and Heire all on our ſides, and ſhall we be put off? that may not be, it will not be, if our Faith be as it ought to be. If thy Petitions be not Lawfull, never preferr them; if lawful, never give them over. But more of this hereafter, in the Applicatory part of the Parable. We have now done with the Caſe Propounded by our Saviour. The Reſolution of it followes.

Text. verſe 8 I ſay unto you, Though he will not riſe and give him becauſe he is his Friend, yet becauſe of his importunity, he will riſe and give him as many as he needeth.

We have here Conſiderable, Firſt, the Perſon. Secondly the Thing.

The Perſon reſolving the Caſe, [I ſay.] The Perſons reſolved, concerning the Caſe [You], I ſay unto you.

The ſame mouth that had put the Caſe, reſolves it; So then,

Doct. Christ is an excellent Caſuiſt, he can reſolve Caſes, as well as put Caſes.

His dexterity in this kind appeares in the Evangeliſts plentifully,Math. 19.25.26. & 22.26.29. Mark. 10.12. Luke 10.29.37. John 4.20.21. & 9.2. Mark. 12.32. Math. 32.46.Matt 19:25Matt 19:26Matt 22:26Matt 22:29Mark 10:12Luke 10:29Luke 10:37John 4:20John 4:21John 9:2Mark 12:32 Math. 19.25, 26. & 22.26.29. Marke 10.12. Luke 10.29, 37. John 4.20, 21. & 9.2. So able was he to anſwer queſtions, reſolve doubts, and remove ſcruples, as that his very adverſaryes approved of his Reſolutions, and anſwers, Mark. 12.32. nor durſt they ask him any more queſtions, Math. 22.46.

p. 310But how was it then, that ſometimes he made no anſwer to doubtfull queſtions? and at other times he anſwered, but not ad Idem, to the point in hand?

Reſp. He in his wiſdome ſaw ſuch queſtions to be unworthy of an Anſwer being either Tempting questions, as were thoſe that his adver…aryes propounded to him; in which Caſe he was ſometimes ſilent,John 8.6.John 8:6 making as though he heard not, (as John 8.6.) and at other times anſwering by a Croſſe Interrogatory, (as Marke 11.29.)

Or curious questions, Mark. 11.29.Mark 11:29ſuch as tended not to edification, ſuch was that of the Diſciples,Acts 1.5.Acts 1:5 Acts 1.6. to which our Saviour returnes no Reſolution, but a check: So when his Diſciple queſtioned him about the Ubi or Place where he would appeare in Judgment,Luke 17.37.Luke 17:37 he anſwers with an Ubicun que , Luke 17.37. not directly to the queſtion.

Or Impertinent; concerning others rather then our ſelves, as Luke 13.24. to which our Saviour makes no direct Anſwer,Luke 13.24.Luke 13:24 but rather to a queſtion that ſhould have been made, and not to what was made,John 21, 22.John 21:22 and ſuch a queſtion was that of Peter, Joh. 21, 22. to which our Saviour makes a round Reply by way of reproofe. In theſe Caſes our Saviour gave no direct anſwer to queſtions made unto him, not for that he could not, but for that he thought it in wiſdome not fit to do it, his ability was not to be doubted of.

Reaſ. For he was greater then Solomon. Solomon was indeed a wiſe Prince, and was able to reſolve the Queen of Sheba of all the doubts ſhe did reproofe (who came to prove him with hard queſtions,1 King. 10.1. 2 Chron. 9.1. Coloſ. 2, 3. John 2.25.1 Kgs 10:12 Chr 9:1Col 2 1 King. 10.1, 2. 2 Chron. 9.1. but the Son of man excells him, for he was the Wiſdome of the Father, all the Treaſures of wiſdome and knowledge dwelt in him, Coloſ. 2, 3. He knew what was in man John 2.25. which Solomon did not, but was enforced to diſcover the inward affection by the outward action, as in the deciding that controverſie betwixt the two Mothers,1 King. 3.24, 25, 26.1 Kgs 3:241 Kgs 3:251 Kgs 3:26 1 King. 3.24 25, 26.

Uſe. Be we directed then, to whom, to ſeek in all our ſcruples for ſatisfaction. There is none that hath a care to know Gods will that doth read the word dilligently, heare attentively; but he ſhall have ſome doubt, ſome objection, ſome ſcruple or p. 311other to ariſe; concerning what he heares, or reades. Nor did ever any proove good Scholler in any kind of Learning, who was not a Questioniſt, that had not ſome doubts to propound. Now in ſuch Caſes, to whom ſhould we go, but to this learned Caſuiſt for reſolution? who will not be wanting, nor is at any time without an anſwer in readineſſe for us, if we ask him humbly and ſincerely.

Obj. But Chriſt is now aſcended into Heaven, and who can aſcend up after him, there to enquire of him, Rom. 10.7.Rom 10:7Rom. 10.7.

Reſp. Nor is there any need of that, for the word is nigh thee, even in thy mouth, and in thine heart, Rom. 10.8. Two wayes he ſpeaks unto us. Inwardly and outwardly. Sometimes Inwardly,Rom. 10.8.Rom 10:8 by the immediate ſuggeſtion of the ſpirit, but this is in extraordinary caſes. Outwardly (ordinarily) by the Scriptures, and by his Miniſters; by both, his Spirit ſpeaks unto us; It ſpeaks evidently unto us in the Scriptures; by it he reſolves his Church no leſſe then by an Oracle from Heaven; all queſtions and controverſyes in matters of Faith, and ſubſtantialls of Religion, muſt by them be decided, and determined, as the ſupreme Judge of all.

And for our further direction and reſolution he hath given the knowledge of his word to his faithfull Miniſters, who draw all their light from the word, and do thereby aske counſell at the mouth of God for us, to whom we may reſort, and on whoſe Miniſtery we muſt depend; which if we carefully and conſcionably do, we ſhall experimentally find that there is ſcarce any objection of moment that ariſeth up in our hearts, (be it never ſo ſecret) but ſome time or other it will be met withall, and anſwered: we ſhoot at adventures, but God guides the Arrow, as 1 King. 22.34. So Auſtin, 2 King. 22.34.2 Kgs 22:34beſides his purpoſe fell upon a diſcourſe againſt the Manichees, concluding from thence, that God had ſome work to do that he was ignorant of, and it fell out to be ſo; for at that Sermon was one of the chiefeſt of the Manichees converted.

As for thoſe marvellous diſcourſes of ſome, fram'd upon preſumption p. 312of the Spirit's help in private, in judging, or interpreting of difficult places of Scripture, (ſaith a very learned and judicious Divine,Mr. Hales. on 2 Pet. 3 16. pag. 25.2 Pet 3:16) I have oft wondered at; For the ſpirit is a thing of darke and ſecret operation, the manner of it none can deſcry; As underminers are never ſeen till they have wrought their purpoſe; ſo the Spirit is never perceived but by its effects. The effects of the Spirit, ſo farr as they concerne knowledge, and inſtruction are not particular information, for reſolution in any doubtfull Caſe (for this were plainly revelation): but as the Angell which was ſent to Cornelius informes him not, but ſends him to Peter to School, ſo the Spirit teacheth not, but ſtirrs in us a deſire to learne. Deſire to learne, makes us thirſt after the meanes; and pious ſedulity and carefullneſſe makes us watchfull in the choyce, and dilligent in the Uſe, of the meanes. The promiſe to the Apoſtle of the ſpirit, which ſhould lead them into all Truth, was made good to them by private and ſecret informing of their underſtandings, with the knowledge of high and heavenly myſteryes, which as yet had never entered into the conceit of man; The ſame promiſe is made to us, but fullfilled after another manner; For what was written in their hearts by Revelation, for our inſtruction; have they written in their bookes. To us for our information otherwiſe then out of theſe bookes, the Spirit ſpeaks not. Thus far he.

To conclude the Point, Remember what you read, 1 King. 1.13.1 King. 1.13.1 Kgs 1:13 There was a great contention betwixt Adoniah and Solomon who ſhould reigne, and there was great parts taking: Prieſts were againſt Prieſts; Captaines againſt Captaines; and mighty men againſt mighty men; Nathan in this Caſe adviſeth Bathſheba to go to David himſelf, and to know his pleaſure in the buſineſſe. So in points of Faith and matters of Religion, when Councell is againſt Councell, Aſſembly againſt Aſſembly, writer againſt writer, Preacher againſt Preacher, &c: let us fly unto the Scripture, and put on the reſolution of David, Pſal. 85.8.Ps 85:8Pſal. 85.8. I will heare what God the Lord will ſay in the buſineſſe.

p. 313Yet one thing more from this [I ſay] wherewith our Saviour determines the Caſe.

It was Chriſt's uſual Form of confirming Divine Truths:Joh. 3, 3, 5. Iſa. 21.10. 1 Ioh. 1.1. 1 Cor. 11.23, Act. 28.23.John 3:3John 3:5Isa 21:101 John 1:11 Cor 11:23Acts 28:23 No Prophet, nor Apoſtle, ſpake in their own names, but delivered what they had heard and ſeen, 1 Joh. 1.1. The Apoſtles preached nothing, but either by immediate Commiſſion from Chriſt, 1 Cor. 11.23. or out of the Law and Prophets: But our Bleſſed Saviour propoundeth his Doctrine in his own Name, that he may be known to be the chief Doctor of the Church, the Author and Fountain of all Heavenly Doctrine: So that we may hence conclude, That

Doct. Chriſts [I ſay] his bare Word is confirmation ſufficient: No other Proof needs neceſſarily to be brought for confirmation of any Point of Doctrine.

Woman believe me, ſaith Chriſt to that Samaritane, Ioh. 4.21. Ioh. 14.11.John 4:21John 14:11Joh. 4.21. The like to his Diſciples, Joh. 14.11. Believe me, Take my bare word, without any further pawn or proof.

This honour he claimeth over the Conſciences of men,Math. 5.20, 22, 28, 32, 34.Matt 5:20Matt 5:22Matt 5:28Matt 5:32Matt 5:34 to over-rule their Aſſents againſt all Miſts of Errour, or Sophiſtical Gloſſes of falſe Teachers; as appears, Math. 5.20, 22, 28, 32, 34. Audiſtis, and Audiistis, this and that you have heard others ſay, (ſaith Chriſt to them that come to hear him) but I ſay thus, &c. and that is your Rule to follow.

Reaſ. He onelyonly is foreign, the faithful and true Witneſs, Rev. 1.5. & 3.14. 1 Ioh. 5.7. 1 Pet. 2.22. Rom. 3.4. 1 Cor. 13.9. Iohn. 14.6. Ioh. 1.1.Rev 1:5Rev 3:141 John 5:71 Pet 2:22Rom 3:41 Cor 13:9John 14:6John 1:1Rev. 1.5. He bears Record with the Father and Spirit, 1 Joh. 5.7. and they agree in one Teſtimony and Witneſs. As Man, there was no errour nor ſinne in him, 1 Pet. 2.22. which cannot be ſaid of any other man (for all men are Lyars, and ſubject to errours, 1 Cor. 13.9.) And, as God, ſo he was the Author of Truth, and Truth it ſelf, Joh. 14.6. Every word he ſpake, was the Word of God, the Word was God, Joh. 1.1. Chriſt was the Word, not onelyonly the Eſſential Word which was always with God, but the very written Word too: He was Scripture (ſaith one):Dr. Dunn. As we ſay of great and Univerſal Schollers, that they are viventes Bibliochecae, living, walking, ſpeaking Libraties: ſo Chriſt was Loquens Scriptura, living, ſpeaking, Scripture. Our Sermons are Text, and Diſcourſe; Chriſt's Sermons were all Text; And ſo p. 314Credit (of right) is due to whatſoever he ſpake without any further proof.

Obj. But Chriſt alleadges Scripture for what he ſaid; Luke 19.46. & 24.46. Ioh. 8.17. & 10.34. & 5.33. Reſp.Luke 19:46Luke 24:46John 8:17John 10:34John 5:33he confirms his Doctrine by it; as Luke 19.46. & 24.46. & Joh. 8.17. & 10.34. And referred his Hearers to the teſtimony of others; as Joh. 5.33.

He did ſo; and in ſo doing, he refers them to himſelf, for he was the Scripture; nor was that teſtimony which was given of him, the teſtimony of man, Ioh. 5.34.

Again,Ioh. 5.34. Ioh. 3.35.John 5:34John 3:35 this he did; Firſt, to confirm the Authority of Scripture, Ioh. 3.35.

Secondly,Ioh. 13.5.John 13:5 to give us that are Diſpenſers of the Word an example, Ioh. 13.5. I have given you an example, that you ſhould do as I have done: As in that, ſo in this.

Thirdly, in reſpect of the weakneſs of his Hearers, whom he did inſtruct; becauſe, as yet, they did not ſo fully know him to be the Son of God: they looked on him as mere man, not knowing the relation he had to the Father, nor believing that the Deity was veiled under the fleſh. And ſo, for the preſent, the teſtimony of Scripture was of more Authority with them, then his bare word: But this was more then he was bound unto, or needed to have done.

Obj. But he confeſſed, 2. Ioh. 5.31, 32. Reſp.his Witneſs were not true, Joh. 5.31, 32.

That was ſaid, out of a Legal and Proverbial Opinion of theirs, that a Witneſs teſtifying of himſelf, was not to be believed, in that he ſaid; and ſo there is a Rhetorical Conception in the words (ſaith Beza) and he reaſons with them after their own Conceptions, q. d. Say, I ſhould yield unto you, that my Teſtimonies, concerning my ſelf, were not to be admitted, (as indeed in Judicature, the Rule is both juſt and equal) yet you have no reaſon to preſs this upon me; for there is another that beareth Witneſs of me, even John, whom you ſent unto; who pointed to me with the ſinger, and willed you to behold the Lamb of God that taketh away the ſinnes of the World: John 1.29.John 1:29But after this, after he had done enough to make them ſee, that he was more then man, by multiplying of Miracles amongſt p. 315them, (and when he ſpeaks poſitively unto them) he tells them plainly, That albeit he bore Witneſſe of himſelf, yet his Witneſs was true, John 8.13. And why ſo? Becauſe (ſaith Chriſt) I know whence I came and whither I go, verſe 14.Iohn 8.13. Ver. 14.John 8:13 Even out of the Boſome of mine Eternal Father, whither I am returning, even to the re-poſſeſſion of that Glory. So then, albeit our Saviour grants, that in the ordinary courſe of Humane Proceedings, no mans teſtimony is to be taken concerning himſelf; yet in his Caſe it was far otherwiſe, he being a Divine Perſon, exempted from all poſſibility of Errour: Nor was it poſſible, that Chriſt could be ſingularis teſtis, he was more then one Witneſs, becauſe he was more then one Nature, God and Man: and therefore inſtructing Nicodemus, he ſpeaks plurally; We ſpeak, that we know, we teſtifie; you receive not our Witneſs, John 3.11.Iohn 3.11.John 3:11 He ſaith, not mine, but ours; becauſe he was, although a ſingular, yet a plural perſon too: The Uſes follow.

Uſe 1 If Chriſt's word be ſufficient of it ſelf, without other Teſtimony, for confirmation and proof, then divers are to be reproved:

Firſt, ſuch as will not take it alone, without other warrant, they rely not on it without other Teſtimony. The Papiſts are ſuch; who, without the Teſtimony of the Church, will not receive the Teſtimony of Chriſt, (albeit they will receive the Teſtimony of the Church, without the Teſtimony of Chriſt.) They will not believe the Scripture, unleſs the Church give Teſtimony unto it; but the Church they will believe, even in ſuch things as have no Teſtimony at all from Scripture. And what is this then, but to undervalue the Teſtimony of Chriſt, and prefer the Teſtimony of the Church before it. This is no other then, in effect, to believe God, for man's cauſe, and give him the honour. For,Dr. Prid. Lect. de teſtib. as he that receives the Teſtimonie of Chriſt for its ſelf, ſets to his Seal, that God is true; ſo he that receives it for the Teſtimony of the Church, ſets to his Seal that man is true.

p. 316It is granted, that we receive the Scriptures by the Churches Teſtimony; but yet, not for it. The Teſtimony of the Church may firſt incline us to believe, that the Scripture is Scripture, and make us willing to reade it,Whitak. and hear it. Yet the Church hath a Miniſterial Introductory perſwaſive concurrence in this Work, pointing unto the Star, (which yet ſhineth by its own, Light,) and it reacheth forth, and exhibiteth unto me the light; which,Dr. Potter's Anſw. to Char. miſtaken, p. 141. though in it ſelf viſible, could not be ſo ordinarily unto me, unleſs thus preſented; explaining the Evidence of thoſe Truths, unto which I aſſent; not for the Teſtimony of the Church, but for their own intrinſecal certainty. We know ſuch a weight to be true, by the Standard; but the Standard true, by it ſelf. All other Doctrines we know to be ſound by the Scriptures, but the Scriptures by themſelves: one Text, by another.

And amongſt our ſelves, there may be found ſuch, as refuſe to receive the bare word and teſtimony of Chriſt: That Miniſtery is diſdained by them, as unlearned, and of no worth, that brings no other Authority, and Teſtimony with it, then the Scripture: as if a Thief ſhould refuſe a Pardon from his Prince, becauſe there is not witneſs to it, onelyonly his own hand. The Prophets, Apoſtles, yea and Christ himſelf, contented themſelves with the bare Teſtimony of Scripture. And if the Word preached by the Prophets, Apoſtles, yea, and Chriſt himſelf, whether to Jews or Gentiles, were abſolutely to be believed, and obeyed by every one that heard it, without other, or further Teſtimony, why not as well, and as much now by every one of us who hear it read and preached.

Obj. But why then do Miniſters bring other Teſtimonies, beſides the Word, for the confirming of their Doctrines, if it be not needful?

Reſp. Theſe Authorities, are not brought for the Confirmation of Doctrine, ſo much as for illuſtration of the Point, or Conviction of Gain-ſayers: And ſo St. Paul alleadged the Authority of a Cretian to the Cretians, Tit. 1.12.Titus 1:12Tit. 1.12.

p. 317And ſo to the men of Athens, a ſentence out of Aratus (which quotations have ſweetned the unwholeſome waters of Jericho, and have made wholeſome drink of them, for the Children of the Prophets). But in Confirming of the Truth, we may ſay with Hierom to Euſtachius, Quid cum Pſalterio Horatius, cum Evangeliſtis Maro, cum Apoſtolis Cicero? It is unſeemly for the Subject to fit on the ſame throne with his Prince, or the Mayd on the ſame ſeat with her Miſtreſſe; yet it is comely to have them ſtand about, and attend in their places. Starrs have their ſtations and motions allowed them in the Firmament, albeit they come far ſhort of the Sun and Moon.

And, As theſe deſerve Reproof, who cannot content themſelves with the ſingle Teſtimony of Chriſt, without other Authority; ſo Secondly; Such fall under it as do abſolutely reject it, and give no credit at all to it, be it backed with never ſo many teſtimonies, or good Authority. Who hath believed our report, ſaith the Prophet, Eſay 53.1. So,Eſay 35.1. John 12.38. Rom. 10.16. Acts 7.38. Heb. 1.2. Revel. 2.7. Heb. 5.12. Luke 10.16. 1 Tim. 6.3.-5.Isa 35Rom 10:16Acts 7:38Heb 1:2Rev 2:7Heb 5:12Luke 10:161 Tim 6:3–5 John 12.38. and Rom. 10.16. Sometimes Chriſt ſpake unto us by lively voice; Acts 7.38. Heb. 1.2. and ſomething he ſpeakes to us in the Scriptures, Revel. 2.7. Heb. 5.12. And ſomething he ſpeaks to us by his Miniſters, Luke 10.16. yet who gives any credit to any of thoſe things they read or hear. Theſe men the Apoſtle ſpeaks of, 1 Tim. 6.3,-5.

A Popiſh Fryar, ſometimes wittily told his Hearers that the Truth Preached, was like unto Holy water, which every one calls for apace, but when it came to be caſt upon them, they would turn their faces aſide, and their backs upon it. And as Agathon once ſaid, If I tell the Truth, I ſhall not pleaſe; and if I would pleaſe, I may not tell the Truth. You call on Us, that are Gods meſſengers, to ſpeak the Truth, and embolden us to ſpeak it; but (as Martiall ſaid to ſome of his Friends ſo) we may ſay, the Truth is, you will not endure to hear the Truth.

Nay we do not onelyonly ſcorn it, and reject; but oppoſe it, and ſet our ſelves againſt it to perſecute it, and the Bringers of it; Thus Elijah and Michaiah were hated of Ahab, for the Truths ſake; and the man of God by Jeroboam. And ſo John of Herod, Steven of the Iews, and St. Paul of his own Hearers: Gal. 4.16. Seldome doth Chriſts word (the Truth) go without a ſcratcht p. 318face. As Luther once ſaid of Preaching, Praedicare nihil aliuà eſt quàm derivare in ſe furorem; To Preach the Truth is nothing elſe but to ſtirr up the fury of Hell, Sathan, and the world againſt a man. But thus (not only to reject the Truth of Chriſt but) to hate it, and perſecute the bringers of it, is a ſin next to that that ſhall neither be forgiven in this world, nor in the world to come.

Uſe. 2 Oh! that we would be prevayled with, to give Chriſt this honour, as to receive his Teſtimony, and believe him on his word; A word from ſome mans mouth is little to be regarded; But as the man is, ſuch is his word. If a King proteſt in verbo Regis, he will look to be believed. If a Noble man, proteſt, in verbo Honoris, he takes it indignely, if he be not credited. If a Clergy man averr ought in verbo Sacerdotis, he thinks he ought to be regarded, what then doth Chriſt expect, think you, who is both King, Prieſt, and Prophet? that Amen, the true and faithful witneſſe of his Eather,Revel. 3.14. 2 Cor. 1.20. 1 Pet. 2.22.Rev 3:142 Cor 1:201 Pet 2:22 Revel. 3.14. whoſe words are all yea and amen, in whoſe lips there was no guile.

How often doth Chriſt repeate Amen, Amen? ſo often as that you may reckon it thirty times in that one Evangeliſt St. Iohn. It was Chriſts ordinary Aſſeveration. As oft as the other Evangeliſts mention it, in Chriſt's mouth, they mention it and expreſſe it, ſingly with one Amen, Verily, I ſay; but St. Iohn doth evermore double it, Amen, Amen, Verily, Verily, it is thus, & thus. The Reaſon is rendred to be this; St. Iohn conſiders the Divinity of Chriſt, more then the other Evangeliſts do, and the nearer we come to the conſideration of that, the more confident we are of the eſtabliſhment of his promiſes: but however it is religiouſly thought, that from the frequent Uſe of that Aſſeveration, St. Iohn called Chriſt by that name Amen, Revel. 3.14. Surely, Verily, John 10.3.John 10:3that is his Name.

And ſhall we not know him by Name? He knows us by Name, and calls us by it, Iohn 10.3. And ſhall we not know him by His? how then can we call upon it, and come to God in it, as we are required in Scripture?

To know him by Name, and come to him by Name, is to conſider him in, and come unto him as this Amen, the faithfull and true witneſſe, and to put up our Prayers, and ſhut up our Prayers with this Amen, reſting upon the Truth of his Promi…es. p. 319Oh! what Name doſt thou call him by, when thou ſweareſt, blaſphemeſt, ſlaundereſt, witneſſeſt a falſhood? canſt thou call him Amen then? art thou perſwaded that his threatnings are true, as well as promiſes? Oh! that we that profeſſe the name of Chriſt, would learn at length to juſtifie both It, and Him! and give Him the honour of his Teſtimony in b…lieving it, and Aſſenting unto it, ſeem it never ſo unlikely▪ or improbable in the eyes of fleſh and blood; be it either the word of Precept, Gen. 22.2. Gal. 1.16. Gen. 16.5, & 17, 16. Rom. 4.20. Heb. 11.11. Gen 6.13, 17. Joh. 3.4, 5. Heb. 11.7. Heb. 11.3. Math. 8.3. 1 King 13.18. Gal. 2.13. Acts 3.1, 12.Gen 22:2Gal 1:16Gen 16:5Gen 17:16Rom 4:20Heb 11:11Gen 6:13Gen 6:17John 3:4John 3:5Heb 11:7Heb 11:3Matt 8:31 Kgs 13:18Gal 2:13Acts 3:1Acts 3:12Gen. 22.2. Gal. 1.16. or of Promiſe, Gen. 15.5, & 17, 16. Rom. 4.20. Heb. 11.11. or of Reproof, Gen. 6.13, 17. Iohn 3.4, 5. Heb. 11.7. or of Hiſtory, Heb. 11.3. What Chriſt teſtifieth we are to reſt, and acquieſce in. Say with the Centurion, ſpeak the word onelyonly, Math. 8.3. and when Chriſt hath ſpoken the word, reſt in it and yeild that honour which Pythagoras his Schollars gave to their Maſter, in reſting upon his bare Authority. It is much more due to Chriſt, then to any mortall man elſe, whatſoever; for that they are ſubject unto error, and their knowledge is imperfect, ſuch as may both deceive others, & be deceived themſelves, 1 King. 13.18. Gal. 2.13. Acts 3.1.12.

Much Reverence indeed, and Reſpect is to be given to the opinions of the Antient Fathers, and Doctors of the Church; to the Judgment of Learned, Sober, Godly Divines; more to Canons and Decrees of Generall, and Provinciall Councells: But (as one truly) we may not jurare in verba, build our faith upon them, as upon a ſure foundation, nor pin it upon their ſleeves ſo as to receive for an undoubted truth, whatſoever they maintain and hold, This honour is due unto Chriſt alone, and let him be true, though every man a lyar, Rom. 3.4. If we receive the Testimony of man, (ſaith St. Iohn) the Teſtimony of God is greater, 1 John 5.6.1 John 5:61 Joh. 5.6.

Uſe. 3 Comfort to the Godly, may be from hence gathered: If Gods Teſtimony be Authentick, then their caſe muſt needs be bleſſed, for what Teſtimony doth God give of theſe? See Math. 5.3. — If thou mourneſt, thou art bleſſed: if poor in ſpirit; bleſſed, &c. Say thou beſt accuſed, ſlaundered by the worl…, yet Gods Teſtimony is true, and that ſhall ſtand. A French-man at Cambridge being very ſick, and given over by Phyſitians, yet recovering ſaid, that he had rather ten Phyſitians, ſhould ſay, p. 320that he ſhould dye, then one Judge of Aſſize: ſo, better all the world ſhould condemn us, then Chriſt teſtifie againſt us. And thus much of the Authority of the Teſtimony, now of the Application of it, I ſay unto you,

Doct. To you my Diſciples and Auditors; applying himſelf and it, to them in ſpeciall for their Uſe, and profit. Oobſerve from hence, The Minſter's duty is to apply himſelf unto his Auditory in all his Sermons.

This was our Saviours conſtant Practiſe, And ſuch was the Practiſe of the Apoſtles, Acts 2. Acts 7. Acts 13.26, 40. Rom. 11.13.Acts 2Acts 7Acts 13:26Acts 13:40Rom 11:13as you may find in all their Sermons, that are extant. Thus Peter, thus Stephen, thus Paul and Barnabas. To you is this Salvation ſent, Behold this, you deſpiſers and wonder. I ſpeak to you Gent…les, for that I am an Apoſtle of the Gentiles, &c.

Reaſ. A Miniſter muſt keep himſelf unto his Text: now his Auditory is his Text, the Epiſtle that he is to handle and divide, you are the epiſtle (ſaith the Apoſtle).1 Cor. 3.7. Rom. 15.6.1 Cor 3:7Rom 15:6 What ever other Epiſtle and Goſpel he preacheth upon, he muſt be carefull to keep to this. If he ſpeak not home unto his Auditory, he ſpeaks not to hit Text, nor is he at any time beſide his Text, if he be not beſide them.

Vereſe 41 Again, the Life of Doctrine, is in the Application of it, whilſt we hear Sermons, as we do News out of the Indies, that we think concerne us not, we are but little affected with it; It is home ſpeaking, that is moving and ſtirring. That general Parable▪ pronounced by Nathan to David, 2 Sam. 12.5, 6.2 Sam 12:52 Sam 12:6(wherein the foulneſſe of his Sin was notably layd open,) made David ſomewhat fierce againſt the man that ſhould do ſo, but it never brought him to any touch of heart, for his own ſin; till Nathan apylyed it home, telling him Thou art the man, and then he was humbled: …o whilſt Chriſt kept aloofe, and told the Jews a Story of a Husbandman,Math. 21.33.Matt 21:33 that let out his Vineyard, but could get no Rent, and when he ſent his ſervant for it, they beat ſome, killed others, and at laſt murthered the Heir alſo, that they might make the Inheritance their own; they were ready to paſſe a ſharp Sentence on them, that ſhould offend in ſuch a ſort; but when he applyed it in Particular; and ſhewed that it was their caſe, then they were exceedingly moved at it.

p. 321Uſe 2 They do ſcarcely deſerve the name of wiſe Stewards, who give not thoſe of their own Family their portion: nor of good Viniters, and Husbandmen, who have their eyes on other mens Vineyards, but neglect their own.Cant. 1.6.Song 1:6 And yet he that can declaime againſt Governours, and Magiſtrates; when (it may be) none are preſent, Or cry out of oppreſſing Lords; and cruel Land-lords in a Country Village, where (it may be) none are but a few Cottagers; theſe with many ſhall be cryed up for bold, and couragious Preachers.

But this is not to ſpeak to the edification of that Auditory, to whom we are to ſpeak; nor to feed that flock which depends upon us. Alas, ſhould we do thus, what profit would you get by it; where there is a ſoare, there ſhould we apply our plaiſter.

Uſe 2 And if we that are Miniſters, are to apply our ſelves to our Hearers; then you that are Hearers, ſhould apply what is ſpoken by us, to your ſelves. The Duties of a Preacher, in the Applicatory part, St. Paul expreſſeth to be three, 2 Tim. 4.2. Firſt, To Reprove, or Convince by Argument; to ſettle Truth,2 Tim. 4.2.2 Tim 4:2 and overthrow Errours. Secondly, to Exhort and Rectifie our manners: and Thirdly, to Rebuke and denounce Judgments againſt the Refractary. There are but few in any Congregation, but theſe concern. That which is ſayd by way of Convincing Ertours, Schiſms, &c. concerns us neerly; for we have need of ſtabliſhing and ſetling in the truth, we do profeſſe: When he exhorteth to a holy Life, and beſeecheth us by the mercies of God, that we receive not the grace of God in vain, that concerns us likewiſe: And what ever he can ſay concerning ſin, by way of Rebuke, that belongs to us too; for the beſt man ſins daily, and in many things we offend all. Therefore from the beginning of the Sermon, to the end of it, apply what is ſaid, as ſpoke to thee; be content with the word of Application, and waite, for it will come home to thee in the end: ſay thou beeſt not named, yet if thou beeſt guilty of the ſin that is reproved thou art named. When we ſpeak of Ieruſalem, Sodom, Babylon, do not conceive we ſpeak of ſuch things as no whit, concern thee: Thou art Ieruſalem, if thou killeſt the Prophets, Math. 23.27.Matt 23:27and ſtoneſt them that are ſent unto thee. If thou liveſt in Pride, Uncleanneſſe; thou art Babylon, Sodom, &c. All is intended for p. 322you that we ſpeak, and ſo conceive. Think not that we, in applying the Text, are beſides our ſelves, or it: we are not beſide our Text, if we meet with you, or any of you, as we ſaid before: And ſo, as in beating of a Buck, the Maid beates, and the Dame beates: or, as in a Smith's ſhop, the Maſter ſtrikes, and the man ſtrikes: ſo in the hearing of the Word, the Miniſter muſt apply, and the Hearer ſecond him, otherwiſe we ſhall never profit as we ſhould.

From the Reaſons, we come now to the Things reſolved, which is aſſerted in the latter end of the verſe, He will ariſe, and give him as many as he needeth; and the Grounds thereof rendered; Negatively, not becauſe he is his friend; Affirmatively, becauſe of his importunity.

Text. Though he will not riſe and give him becauſe he is his friend, yet becauſe of his Importunity, he will riſe, and give him as many as he needeth.

Our Saviours aim and drift is, (as before you have heard) to bear up the poor doubting Chriſtian, againſt all diſcouraging doubts and fears, whereby he may be driven off from ſeeking to God, by Prayer, in his greateſt wants; and now (by way of conceſſion) he cloſeth up all with another Argument: For ſuppoſe it be ſo (ſaith he) as is before objected, that God may a while defer, and put you off, (as one friend may another) with, Trouble me not &c. and give you a frowning Anſwer (as one Friend may give another,) yet a Friend will be at length overcome by his Friend if not for Friendſhip ſake, yet through the importunity of his Friend to ariſe and give him what he needeth. How much more will God, who is a true Friend indeed, and calls upon us to call on him, and hath promiſed to hear us, when we do call, be prevailed with by us, if we hold on our ſuits, and give not over? Shall a denying friend be overcome by importunity, and not a promiſing God? That were ſtrange!

We begin with the Aſſertion; that (though laſt in my Text) is firſt in order: He will riſe and give. From the Letter of the Parable, we may gather ſome profitable Obſervations: Firſt, we may take notice thence, that

Doct. There is no want to a willing mind: You heard before, that he ſaid, he could not; I ſhewed you then, that it was, becauſe he p. 323would not; and here you find it true: for when he found a will unto it, then there was no let at all; he hath as many loaves for him, as his need required.

Hereunto, tends that Parable of Solomon, Prov. 15.19.Prov. 15.19.Prov 15:19 The way of the ſloathful is an hedge of Thorns, but the way of the Righteous is made plain; or is like unto a paved Cauſie: Every thing to a ſloathful man ſeems difficult and dangerous; he is as unwilling to go about his buſineſs, as a Traveller is to walk in a Path, that is over-grown with Thorns and Brambles: But it is otherwiſe with the Righteous, who have a willing mind, they go about their work readily and contentedly: and albeit they meet with ſome Lets and Rubs, in the diſcharge of the Duties of their Callings, yet they go on with as much chearfulneſs, as if their way were plain, or paved, and all ſuch obſtacles taken away and removed. This is true, both in Spirituals, and Morals. In Spiritual matters.

Thus David ſpeaking of the Countrey Iſraelites, who tendered their appearance before the Tabernacle of the Lord in Sion, according to the Statute, Exod. 37.17. Deut. 16.16.Exod. 37.17. Deut. 16.16. Pſal. 84.6.Exod 37:17Deut 16:16Ps 84:6 deſcribes them by their reſolute undergoing, and enduring all the difficulties of the way, Pſal. 84.6. They were to paſs through a dry and barren Deſert, the Valley of Baca (or of Mulberries) the Greek ſaith, the Vale of Teares, a Valley very dry and deſtitute of water (unleſs what flowed from their eyes); with much wea…ineſs and faintneſs of body, they did overcome that journey: yet having a will unto it, and a deſire to undertake it, they made this Valley, a Well of refreſhing; they made account of that dry place, as though they had Wells of Water, and their willing minds afforded them many ſweet and pleaſant ſhowres: ſo that as in a paved way, they went on chearfully, from ſtrength to ſtrength, encountering, with patience, all ſenſe of wearineſs: So that they felt no wearineſs not feebleneſs at all. No Let, no Rub, in the way, could diſcourage them in their journey: their Will ſweetned their hard and tedious Travail. Many Examples might be brought, for the further confirmation of the Point delivered, I ſhall onelyonly trouble you with ſome few in matters civil.

You ſhall find this true, in the different carriage betwixt the Spyes, who went to view the Land of Canaan. Some of them p. 324thought it altogether impoſſible to overcome that people; they had no heart to go up; Briars and Thorns were in their way, the people (ſay they) be ſtrong that dwell in the Land and the Cities are walled and very great, and there are Giants in it, the Children of Anak are there Numb.Numb. 13.28.Num 13:28 13.28. Others, as Caleb, and Joſhua, encourage the people, Let us go up at once and poſſeſs it, for we are well able to overcome it: The way to them was a paved way; it was no more then to go, and ſee, and conquer. Thoſe mighty men, that the other ſpake of, could not dant their ſpirits, They are but as bread for us, Numb. 14.9.Num 14:9ſay they, Numb. 14.9. Therefore fear them not: as if they ſhould ſay, We ſhould make but a Breakfaſt of them, conſume them with great eaſe, and feed upon their rich Proviſions. And this different carriage, proceeded from a different ſpirit that was in them,Numb. 14.24.Num 14:24 Chap. 14.24. The one had a free and willing ſpirit; the other not: and that enkindled the ſpirit of the one, which quenched the other.

A ſecond Example we have in David, going to fight Goliah: Could a man have more diſcouragements then he had? partly from his Brethren, and then from Saul, and then from the potency of his Adverſary,1 Sam. 17.28. Verſ. 33, 41, 42, 43. Mark 2.4.1 Sam 17:28Mark 2:4 1 Sam. 17. Yet his will and deſire put him upon the ſervice, and he would try it with him.

In the New Teſtament we read, Mark 2.4. of a Palſie man that was brought to Jeſus to be healed: but the Text ſayes, that there was no coming to the door of the houſe, where Jeſus was, by reaſon of the preſs of people: What do they in this caſe? Why, they uncover the Roof of the Houſe, and let him down bed and all, into the Room where Chriſt was: that was a plain and paved way to them, who had a willing mind to have this poor man healed. The Will is wonderfully active, in affecting that which it is minded to do.

Another inſtance I commend unto you,Luke 19.2, 3.Luke 19:2Luke 19:3 Luke 19.2, 3. Zacheus is very deſirous to ſee Chriſt, as he paſſed through Jericho, the place of his abode; but he could not, ſaith the Text, for the preſs of the people: and becauſe he was little of ſtature, and ſo could not ſee the face of Chriſt, over the ſhoulders of the Croud: his Will is not wanting, being ſeconded by his wit, to find out a way to remedy both. He runs before the multitude, and ſo frees himſelf from the preſs of people, and climbes up into a Figtree, and thereby ſupplies the others want of ſtature; what p. 325might he think the people would ſay of him? Zacheus climb a Tree like a Boy, to ſee novelties! But let them ſay what they would, his Will ſets him a work, to employ both hands and ſeet; No want to a willing mind.

Reaſ. And indeed the Will is as Queen-Regent in the Soul; it governs and rules all: When it ſaith, with the good Centurion, to one, Go, it goes: to the other, Do this, and it doth it: It is an active thing; it will ſharpen Wit, and ſets it on deviſing, and contriving: It quickens Senſe, both in Seeing, and in Hearing; and employs Tongue, Hand, Feet; all, in effecting what it undertakes.

Obj. But the Will follows the Underſtanding (you will ſay) depends upon it: there is nothing in the Will, Nehil in voluntate quod non prius fuerat in Intellectu.which was not in the Ʋnderſtanding firſt; How then doth it govern?

Reſp. The power of the Underſtanding over the Will, is onelyonly a regulating and directing; it is no conſtraining or compulſive Power: It doth intimate unto the Will,Intellectus non imperat ſed ſolummodo ſignificat voluntatem imperantis. the pleaſure of God, and the Rules of right Reaſon (as it conceives and apprehends) but it may not be hence concluded, that the Underſtanding hath any Superiority, in regard of a dominion over the Will; although it hath priority, in regard of operation: For the Will is always Domina ſuorum actuum, the Miſtreſs of her own operations.

Uſe. You ſee then by this, where the principal fault is to be laid in all our failings to God, or Man, even upon the want of Will. Of all the powers and faculties of the Soul, that is moſt rebellious, and therefore moſt complained of in Scripture. Through all the Prophets runs that charge, Noluerunt, they would not: My people would not hearken, Pſal. 81.17.Pſal. 81.17. Iſa. 30 9. Ezek. 3.7.Ps 81:17Isa 30:9Ezek 3:7 They are rebellious Children, and will not hear, Iſa. 30.9. They will not hear thee (ſaith God to Ezekiel,) why that's no wonder. But it is added there, they will not hear Me: they will do what is good in their own eyes, and walk after their own ways, &c. And the ſame complaint we find in the Goſpel likewiſe, They would not come that were bidden to the Feaſt, Math. 22.3. They would not be gathered, albeit Chriſt would gather them, Math. 23.37.Math. 22.3… Math. 23.37.Matt 22:3Matt 23:37 Let men plead what they will, the Will will be found to be the Grand p. 326Rebel: were that reformed, all would be reformed; there would be no want in our Duties to God nor Man.

Obj. But why then doth St. Paul ſay, That to will was preſent, but how to perform, Rom. 17.18, 19. Reſp.he found not, and the good he would do, he did not, but the evil he would not do, that did he, Rom. 7.18, 19.

In every Regenerated Perſon; there are two men, the old man, and the New; the Regenerated, and unregenerated part; fleſh and ſpirit: ſo was it in St. Paul. Now ſo far as the will was regenerated, there was no want; but ſo far as it was unregenerated, ſo far there was a want;Verſ. 20, 25. And thus he explaines himſelf, verſe 20. & 25. So then, with my minde, I my ſelf ſerve the Law of God, but with the fleſh the Law of ſinne; with my regenerated part, I my ſelf with my mind, Will, and Affections ſerve God; but there is another ſelf in me, the fleſh, and with that I ſerve the Law of ſin.

Secondly, The Apoſtle ſpeaks not there ſimply of not doing at all what he would, but of not doing ſo much as he would, and in ſo perfect a manner, he doth not ſay, to will is preſent with me, but how to do, I find not; but how to performe or perfect, or do it throughly (for ſo is the word in the originall) I find nor. He did do much, yea was able to do all things, in an Evangelical way,Phil. 4.13.Phil 4:13 Phil. 4.13. but he would do more, and in a better manner then he did: holy he was, but he would be more holy; mortified he was, but he would be more mortified; all that he did, he would do in a more perfect manner.

Performance went very far in him, and ſo it doth in other of Gods Children, (although in ſome more, and in ſome leſſe) but the Will in the beſt goeth beyond performance. 2 Cor. 8.5.2 Cor 8:5So, 2 Cor. 8.5. St. Paul ſpeaking of the Macedonians mercifulneſſe towards the diſtreſſed Saints, teſtifieth that they were willing beyond their power, they did what they were able, yet their will was far beyond their ability. It is the Soul's Tiptoe, it ſtands upon the back of performance,Pſal. 119.5.Ps 119:5 and reacheth higher, as Pſal. 119.5. David kept the Statutes of God a great way, but his Will reacheth higher, he would not break any one: we cannot reach to the things that we would,Gal. 5.17.Gal 5:17 ſaith the Apoſtle, Gal. 5.17. A Chriſtians would is the reaching forth of the ſoul, beyond that it can do already, and therefore reſembled to a Horſe that is ſtak't at p. 327graſſe, which when he hath eaten as far as he can go, then it letteth back his tyed leg, and ſtreines to reach farther: ſo the will of a regenerated Perſon having done what it can, (and ſo much as God hath ſet in reach,) puts forth it ſelf in wouldings, Oh that I could do this or that, &c! And this was St. Pauls Caſe.

It may be, ſome will bleſſe themſelves in this, that St. Paul ſaith, I would do good but evil is preſent with me, for ſo ſaith the Swearer, Drunkard, Adulterer, and ſuch as walk after their own ungodly Luſts; I would do otherwiſe then I do, but I cannot; I wiſh I could, &c. but I muſt rapp ſuch upon the fingers, and will them to keep their hands off, and not to abuſe Scripture to their own deſtruction, they muſt remember that ſins are of two ſorts; ſome are committed of infirmity and weakneſſe, others wilfully committed.

Some ſins there are, that if the will would not commit them, they could not be committed; a full Conſent of the will is requiſite, in the doing of them, they cannot paſſe into the ſoul, without the Allowance of the Will. Such are groſſe and open ſins, as Swearing, Whoring, Drunkenneſſe which could not be commited if a man would not; and other ſins there are, wherein there is a reſiſtance betwixt the will, and the deed, although their wills would not, yet they do break out daily, as wandering thoughts in Prayer, and other Duties, paſſionate Diſtemper, &c. theſe crowd in upon us, without ſaying by your leave. Now in ſins of this nature, onelyonly being ſins of infirmity, can a man ſay, the good that I would I do not.

Secondly, Although thou canſt ſometimes ſay, the good thou wouldſt do, thou doſt not; and Oh! that I could do otherwiſe, I would do better then I do; yet thou muſt know, that thy would is of a differing Nature from that of St. Paul's; for,

Firſt, St. Paul's would, was the would of a converted man, of the Regenerated part; and ſo proper onelyonly, to a Regenerated Perſon; to a Converted ſoul. As for others who are in the ſtate of Nature, their wills are altogether rebellious: they cannot ſay, the good they would do, that they do not, but the good that I do not, that I would not do, and the evil that I do, that would I; p. 328Or, it is the would, of a Naturall Conſcience at beſt, not of a Regenerated ſpirit, and Conſcience is ever on Gods ſide; none ſo wicked, but hath ſomething in Conſcience to take Gods part, as Ieſabels Evnuch was on Iehu's, 2 Kings 5.2 Kgs 52 King. 5.

Secondly, there was ſome performance in his Would: he did not onelyonly will, Phil. 2.13.Phil 2:13but did do; doing was joyned with it, as Phil. 2.13. But yours is a Lazy-would; a willing without any doing: an imperfect weak woulding, or a doing to no purpoſe. St. Paul profeſſeth of himſelf, that he was willing in all things to live honeſtly, Heb. 13.18. Acts 24.16.Heb 13:18Acts 24:16Heb. 13.18. and endeavours it, as appears, Act. 24.16. Is this endeavour in you? you ſay, you would be ſaved; you would leave your ſins; you would do well; but where are your endeavours? This is the wiſhing, and the woulding of the Sluggard whereof Solomon ſpeakes,Prov. 21.25.Prov 21:25 Prov. 21.25. The Sluggard lyes on his bed, and ſaith, Oh! that I could ariſe, Oh! that I had wealth! Oh! that I had as much as my Neighbours! but he will not get out of his bed, but turns himſelf as the door on the hindges, Prov. 26.25.Prov 26:25Prov. 26.25. he will not up to work. Such a Sluggard was Balaam, Oh! that I might dye the death of the Righteous; but he would not take paines to live their life,Numb. 23.10. John 6.3 4, 35, 36. Luke 23.20. Verſe 24. Prov. 13.4.Num 23:10John 6:3Luke 23:20Prov 13:4 Numb. 23.10. So thoſe in the Goſpel, Iohn 6.34, 35, 36. they would fain have the Heavenly bread; but they would not take paines for it, and come to Chriſt by faith, that they might attain it. Pilate was willing to ſave Chriſt, and releaſe him, Luke 23.20. but he did not what was in his power to do, he gave ſentence againſt him, verſe 24. Such a willingneſſe, ſlayes the ſoul, it brings nought, but deſtruction, Prov. 13.4. Is there not difference betwixt the would of a reſolute Soldier, and a Coward? the Coward wiſheth victory, that he may devide the ſpoil, and feed himſelf with the fatneſſe of a good booty, but he is loath to enter the battail, venture his limbs look the Enemy in the face; when a reſolute Soldier, that wiſheth Victory, will fight for it, and venture limb and life, for the obtaining of it. No further is thy will right, then it puts thee upon the means to obtain the thing willed.

Thirdly, The would of St. Paul was vehement, as he ſpeakes of Deſires,2 Cor. 7.12. Rom. 7.24.2 Cor 7:12Rom 7:24 2 Cor. 7.12. which appears by that Complaint of his, Rom. 7.24. And ſuch are the Wouldings of every p. 329Regenerated ſoul, they are the pantings, and yernings of the ſoul. David compares them to the pantings of the Hart, after the water brooks, Pſal. 42.1. Which when it is ſtung,Pſal. 42.1.Ps 42:1 (ſay ſome) with a Serpent it is inſatiably thirſty; or, being hunted, it thirſts for water, &c. Such was St. Pauls would: a panting would,Gen. 30.1. Judg. 15.18. Pſal. 119.20.Gen 30:1Judg 15:18Ps 119:20 a thirſting would, like Rachels deſire of Children, give me Children or I dye, like Siſeraes thirſt, I dye for it, Give me drink. My heart breaketh, (ſaith David, Pſal. 119.20.) for deſire to thy Judgments: he is ready to break a vein, with ſtreining his heart to holy duties. But thy would is onelyonly a luskiſh and a yawning would; no ſtreining, no ſervency in thy wiſhes and endeavours: they are at beſt but lukewarm; therefore naught.

Fourthly, St. Pauls would, lay next his heart: no luſt came between, ſo as to ſay, I would do well, but yet ſuch a luſt muſt be ſpared, &c. So ſaith David, Pſal. 119.10.Ps 119:10with my whole heart have I ſought thee, &c. But the would of a Carnall Liver, lyes uppermoſt: it is as the froath in the glaſſe, or skim on the pot.

Envy, Pride, Luſt, lyes next his heart; theſe things he would, rather then grace; his would proceeds from by-ends, &c.

uſe. 2 Thus you ſee, the difference, and therefore examine your ſelves about your Wills,Math. 19.17.Matt 19:17 as Chriſt did the young man that pretended he would to Heaven: if thy will be right, thou canſt not be wrong. And, if in caſe you find that there is any unwillingneſſe in you, or that the will is not right, get that rectified. See that you get but a Good-will, to good duties; bring a willing minde, and there will be no want. Remember,

Firſt, Gods people are a willing people, This is the Convert's Title, Pſal. 110.3. by that property they are deſcribed.Pſal. 110.3. Pſal. 40.8. Judg. 5.2, 9. 1 Chron. 29.6, 9, 14. 2 Chron. 17.16. Nohem 11.2. Rom. 12.1.Ps 110:3Ps 40:8Judg 5:2Judg 5:91 Chr 29:61 Chr 29:91 Chr 29:142 Chr 17:16Rom 12:1 And ſuch we find them to be, Pſal. 40.8. Judg. 5.2, 9. 1 Chron. 29.6, 9, 14. 2 Chron. 17.16. Nehem. 11.2. Without this willingneſſe, we can have no Comfort, that we are God's: all his Soldiers are Voluntaries, and not preſſed to Duties.

Secondly, No ſervice will be accepted, but what comes from a willing mind, Rom. 12.1. Our ſervice muſt be reaſonable; p. 330Unwilling ſervice the unreaſonable Creatures give, yea the Devils. Willingneſſe, is the fat of the Sacrifice; without that, it is but lean and dry. To preach the Goſpel, is a worthy work, but if it be of neceſſity, and not willingly it is ſcarce thank-worthy: to do it willingly, hath approbation and reward with God, 1 Cor. 9.17. God hath more honour by the obedience of the will,1 Cor. 9.17.1 Cor 9:17 then of the outward man. Humane reſtraints may rule the one, but nothing but grace can rule the other: Hereby we acknowledge God, to be the ſearcher of the heart; the diſcerner of our thoughts; and Judge of our Conſciences: thence is that ſtrange ſpeech of the Apoſtle,2 Cor. 8.10.2 Cor 8:10 2 Cor. 8.10. You have begun, not onelyonly to do but to be willing, as if it were more, to will then to do; and ſo it is, more then to do any thing of neceſſity, with an ill will or by-reſpects whatſoever: therefore what you do, ſee you do it willingly,Coloſ. 3.23.Col 3:23 and heartily, Coloſ. 3.23. It addeth much to the grace of Performance; as fruit that falls willingly is well coloured, and better taſted, then that which is cudgelld down. Chriſt will enjoy his Spouſe's Love by a willing Contract; not by a Raviſhment.

Thirdly, A good will ſupplyeth many defects in our Performances, 2 Cor. 8.12. Hence it is that we find ſometimes the will to be accepted without the work, Quicquid fieri vult voluntas, hoc factum reputat Deus. 2 Cor. 8.12. Numb. 14.4. Neh. 9.16, 17. Heb. 11.17.2 Cor 8:12Num 14:4Neh 9:16Neh 9:17Heb 11:17but never the work where the will is wanting. As in evil, the will is accepted for the deed, Numb. 14.4. compared with Neh. 9.16, 17: So in good, Heb. 11.17.

Fourthly, A willing mind makes quick riddance of the work we go about; it is winged, and overflyes rubbs and lets in our way: it is ſo farr from being hindered thereby, as that it is quickened, as the Bowle going down a Hill is by the rubbs it meets withall, as before hath bin ſhewed in Caleb and Joſhua.

Let theſe things prevaile with you to bring the will with you in all performances, eſpecially in holy Duties.

Queſt. But what muſt be done that we may be willing?

Reſp. Firſt, ſee that your wills be renewed, and changed: The Naturall will is not ſubject to God, nor can be ſo long, as it is natural,Rom. 8.7.Rom 8:7 Rom. 8.7.

p. 331Secondly, deſire God to eſtabliſh thee with a free ſpirit, Pſal. 51.12. John 8.36.Ps 51:12John 8:36Pſal. 51.12. If the Son ſet us free, then we ſhall be free indeed: till this be done, our wills are not our own, but cheined to unrighteouſneſſe; every day, ſeek more freedome to good, and get grace to be freed from the bondage under evil,Rom. 7.25.Rom 7:25 Rom. 7.25. Bring ſuch a will, and you will find nothing to be wanting.

Ʋſe. 3 If thou beeſt one of thoſe that have a will to do good, bleſſe God for it. David did ſo, he rejoyced to find the people willing, 1 Chron. 29.6, 13, 14.1 Chron. 29.6.1 Chr 29:6

Queſt. But may not a man that is godly, and hath a renewed will, find an unwillingneſſe, and backwardneſſe ſometimes,Rom. 7.18.Rom 7:18 in doing good? Is it ever preſent to will, as the Apoſtle ſpeaks of himſelf, Rom. 7.18?

Reſp. The beſt of Gods Children, may at ſome time find a backwardneſſe to ſome Particular Duty; nor do they will this, or that Particular good, alwayes in like meaſure:2 Chron. 30.19. Pſal. 105.4. 2 Theſ. 3.13. Gal. 6.9. Heb. 12.3. 2 Tim. 1.6. 2 Pet. 1.13.2 Chr 30:19Ps 105:42 Thess 3:13Gal 6:9Heb 12:32 Tim 1:62 Pet 1:13 for otherwiſe what need thoſe frequent exhortations, to ſtirr up our ſelves to ſeek the Lord; & not to be weary in well doing, &c. And this unwillingnes, may ariſe from many grounds; ſome from without us, & ſome from within us, as Carnal affections to the world; ſtrength of Temptation the weight of ſome freſh ſin committed; deſertion of the Spirit (being grieved) in ſome proportion and ſuch like: but none of all theſe, takes off the will à toto, though it do à tanto: in the generall, they have a will to good things; and under their greateſt lumpiſhneſſe, and unfitneſſe of ſpirit to good, they have a ſtronger Bias towards God, then any wicked man hath when he is at his beſt; Nor dare they altogether omit thoſe duties, which they find no diſpoſedneſſe of heart to performe: Although they cannot do them with Alacrity, Jon. 2.4.Jonah 2:4yet they will do them in obedience, Jon 2.4. and be ſeriouſly offended, with themſelves, for their unwillingneſſe of Spirit; ſtriving againſt it, and uſing all means to overcome it: ſo that the faithfull ſtill have this ground of Comfort, that God hath their wills alwayes devoted, and reſigned to him; and though there be a backwardneſſe to any duty, they approve not of it, the general bent of their ſouls being to his name and to his fear,Eſay 26.8.Isa 26:8 Eſay 26.8.

p. 332Queſt. But ſay, there be a will, yet may there not be ſome hinderance in the doing that good which we would do?

Reſp. There may ſo: but firſt take notice, that the Point delivered is to be underſtood, of ſuch things as are within our power; for ſometimes the will may be overpowred and let, as in want of Liberty, 1 Theſ. 2.18.1 Thess 2:18So Sathan may hinder, as 1 Theſ. 2.18. but this Let doth not leſſen the will, but increaſe it rather. Or through want of health, 1 Tim. 5.23.1 Tim 5:23ſo Timothy would preach oftener, but health of body would not permit. Or want of eſtate; ſo when a man would relieve Gods poor Saints,2 Cor. 8.2, 3.2 Cor 8:22 Cor 8:3 but wants meanes. But theſe hinderances put no fault at all upon the party,2 Cor. 8.12.2 Cor 8:12 2 Cor. 8.12.

Sometimes the Let is from within a man, Math. 26.41. the fleſh, Math. 26.41.Matt 26:41that is the part unregenerate, that hinders performance: this may humble us, but not diſhearten us, but teach us to long for that day of our Redemption, when our wills ſhall be perfected, &c. And ſo much of this Point. A ſecond followes.

This Friend is ſaid to riſe and give: he riſeth firſt, and gives after, which affords us this Leſſon, that

Doct. Friendſhip well awaked will be yeilding to an honeſt motion: whilſt this Friend was in bed, and ſleeping with his Children, at leaſt drowſie (as may be thought) he denies his Friend, but now being riſen, he graunts what he deſires, if not more: Though Friendſhip abed denies: yet being up, it condiſcends.

We read,1. Sam. 20.14, 15.1 Sam 20:141 Sam 20:15 1 Sam. 20.14, 15. that David made a Covenant to do good to Jonathan, and his Houſhold; becauſe of the kindneſſe that Jonathan ſhewed to him, in the day of his diſtreſſe; And we find,2 Sam. 9.1.2 Sam 9:1 2 Sam. 9. that he enquires whether any of Ionathans race were to be found. Search being made, Mephiboſheth is heard of (Ionathans Son,) and with him he performes the Covenant made.

But the Story tells us,2 Sam. 16.1, 2, 3. 2 Sam. 9.7.2 Sam 16:12 Sam 16:22 Sam 16:32 Sam 9:7 2 Sam. 16.1, 2, 3. that Ziba, (a treacherous and notable Sycophant.) one of Sauls ſervants, but given to Mephiboſheth, 2 Sam. 9.7. accuſeth his new Maſter Mephiboſheth to David, of no leſs then high treaſon, as if in Davids abſence, he treaſonably aſpired to the kingdom; David p. 333believes Ziba, (though a ſingle witneſs) upon the firſt information, and without hearing both parties, proceeds to cenſure, condemn's Mephiboſheth as guilty, gives away his Land to that falſe Informer. And here Davids Friendſhip which he profeſſed to Mephiboſheth, for his Father Jonathans ſake, was aſleep: for in his diſtracted condition, he paſſed this ſentence; being in fright and flight when he did it, it could ſcarce be accounted his deliberate act.

David afterwards (the Tide being turned) returned to Jeruſalem, 2 Sam. 19.24.2 Sam 19:24and then Innocence had a day of hearing: Mephiboſheth meeting David, was admitted to ſpeak in his own behalf, and he makes a plain relation of the buſineſſe; ſo far was he from any treacherous intent, that he had neither waſhed his feet, clothes, nor trimmed his beard, from the Kings departure till that time: he cleares himſelf, diſcovers the falſhood of Ziba, who intercepted his purpoſe, in refuſing to ſaddle his Aſſe, which ſhould have ſupplyed the lamneſſe of his legs: And then having thus wronged his Maſter at home, he traduced him abroad, as if he were the Traytor, 2 Sam. 19. Here Friendſhip began to be awaked: David perceives his error, and revokes his laſt ſentence; ordering that the Lands ſhould be held in Co-partnerſhip, as they before had bin. Indeed had Friendſhip bin throughly awaked he would rather have divided Ziba's head from his ſhoulders, then Mephiboſheth's Land, and juſtly have puniſhed him for his ſlaunder; but this is enough to prove the point in hand, When Friendſhip is awaked, it will be yielding.

Take yet another Inſtance, and that is in that paſſage betwixt David and Bathſheba, 1 King. 1.15.1 Kgs 1:151 King. 1.15. David had ſworn unto her by the Lord, that Solomon her Son, ſhould ſucceed him in the Throne: but his Love to Adoniah, (then the eldeſt) ſeems to be ſuch that he could willingly have given way, that he might reign. Here Friendſhip, old matrimonial Friendſhip, was aſleep: but Bathſheba comes, and puts him in mind of his Oath, Nathan comes and ſeconds Bathſheba's motion with an humble and lowly expoſtulation, Is this thing done by my Lord the King? Verſe 29.30.&c. And thus by the ſeaſonable importunity of Bathſheba, and Nathan thus ſeconding each other; he comes to be awaked, p. 334and renews his antient Oath, with a paſſionate Solemnity, As the Lord liveth, &c. ver. 29, 30.

Verſ. 14 In the New Teſtament, we may find other inſtances; as in that Dialogue that paſſed betwixt Chriſt and John, Math. 3.13.Matt 3:13when Chriſt came to be baptized of him, Math. 3.13. John was the Forerunner of Chriſt, a Friend of the Bridegroom's, &c. yet refuſed to admit him, verſ. 14. he flatly forbad him (albeit not out of diſobedience, but reverence, yet faulty and erroneous) and therein friendſhip was aſleep; for he might well know, that Chriſt would not have made ſo tedious a journey to him, or attempted any thing, or required ought from him, that was either unlawful, or inconvenient. Chriſt awakens him, verſ. 15. Verſ. 15 Suffer now, for ſo it behoveth us to fulfill all Righteouſneſs. Chriſt aſſents to that John ſaid; but yet ſhews cauſe why he ſhould ſuffer it to be, for preſent: as if he ſhould ſay, It is not for thee to ſtand upon the excellency of my Perſon, above thine, now at this time, when my Baptiſm is at hand; thou art to yield to that I require of thee, as that which my Father hath willed me to undergo, and thou to do; for it is fit for us to accompliſh all the parts of God's Will: and then ſaith the Text, He ſuffered him: here Friendſhip awaked is yielding.

Verſ. 7 One inſtance more I ſhall give you,Joh. 13.6.John 13:6 and that is John 13.6. Our Saviour intending to leave an Example of Humility with his Diſciples, pours out Water into a Baſon, girds himſelf with a Towel, and beginneth to waſh the feet of his Diſciples. He cometh firſt to Peter; out of modeſty and reverence giveth him the Repulſe, and (as the Baptiſt refuſed to waſh Chriſt; ſo) Peter refuſeth to be waſhed of Chriſt, Lord doſt thou waſh my feet? q. d. It ſhall not be. Chriſt, with great mildneſs, makes him an anſwer, verſ. 7. Thou doſt not, as yet, underſtand the reaſon of this act of mine; in due time thou ſhalt know the ground and reaſon thereof: but yet Peter is not awakened, he grows more peremptory, ver. 8. Verſ. 8 Thou ſhalt never waſh my feet, therefore offer it not, nor uſe more words about it. Upon this ſecond denial, our Saviour rounds him in the ear, and tells him plainly, That if he waſhed him not (namely with his blond, and by the ſanctifying power of his Spirit, which he repreſented by this waſhing) he could have no part in him, nor benefit by him. p. 335This awaketh Peter indeed, and now he yields to more then was required; Lord, not my feet onelyonly, &c. Now for Application.

Uſe. When thou comeſt to thy Friend with any honeſt motion, Judg. 16.15.Judg 16:15and it be denied; conclude not againſt the friendſhip of thy friend, as Dalilah did againſt Sampſon, How canſt thou ſay that thou loveſt me, &c. but think rather, thy friend is not well awaked, he doth not rightly underſtand thy caſe: Do herein, as Arist…ppus did, who being asked by one, What became now of the great friendſhip, which had formerly been betwixt him and Eſtines? anſwered, It is aſleep; but I will go and waken it. Be aſſured of this, that friendſhip may ſometimes be very drowſie, and ſtands in need of quickning; and being raiſed out of a drowſie fit, it will, upon better conſideration, give way to thy honeſt motion.

I ſhall relare a memorable ſtory to this purpoſe, of what happened betwixt John the Patriarch of Alexandria, and Nicetas, a friend of his, and Senator of that City. There was a difference betwixt them in the behalf of the Poor, (for whom the Patriarch pleaded very ſtrongly): many hours were ſpent to no purpoſe, for Nicetas would not yield, although ſtrongly importutuned by that good Patriarch: the day now growing towards an end, they parted diſpleaſed, each with other. But the Patriarch remembring the Apoſtles Rule,Epheſ. 5.26.Eph 5:26 that the Sun ſhould not be ſuffered to go down upon our wrath, ſent again to the Senator Nicetas, giving the meſſenger charge to ſay this onelyonly, Sol eſt in occaſu, Domine; Sir, the Sun is upon ſetting. Upon the very delivery of which meſſage, there was ſuch a ſudden alteration wrought in Nicetas, as that he haſtens to the Patriarch, (his eyes running over with tears) condeſcends to his requeſt, blames himſelf for his former backwardneſs, and promiſeth, for ever after to hearken to him, and be ordered by him. Good men, (true friends) may be in an errour, but they will be willing to ſee it, and, upon the ſight thereof, to amend it, and then they will ſay, as David to Abigail, when he was met by her,1 Sam. 25.32.1 Sam 25:32 and diſſwaded from his purpoſe, (and ſo awakened) Bleſſed be the Lord that ſent thee, and bleſſed be thy Counſel, and bleſſed be thou that haſt kept me from blood, 1 Sam. 25.32. So, Bleſſed be thou, for a wakening p. 336me out of my ſlumber; for otherwiſe I had dealt unchriſtianly, unfriendly, &c. As the Woman ſometimes appealed from Philip to Philip; from Philip ſleeping, to Philip waking: ſo do thou, in caſe that honeſt motions are denied, appeal from thy friend to thy friend, thy ſleeping friend, to thy waking friend, and it may do.

Yet one thing more obſerve; it is ſaid he giveth him as many as he needed (not what he craved.)

Doct. In works of Charity and Mercy, regard is to be had to our Brethrens neceſſities: what they need, we are to give, rather then what they crave.

It is true, reſpect is to be had to our own abilities in giving, Luke 11.41. Give of ſuch things as you have, Luke 11.42.Luke 11:42that is, (according to the Marginal Tranſlation) as you are able. And ſuch was the practice of the Primitive Diſciples,Act. 11.29.Acts 11:29 Act. 11.29. And ſo a man may give according to his place, and rank, and the dignity of his proper ſtate: And the Apoſtle, appointing a Collection for the Saints, enjoyneth every one to lay up in ſtore, as God hath proſpered him, 1 Cor. 16.1.1 Cor 16:11 Cor. 16.1. But this is not all, for reſpect muſt be alſo had to the parties abilities, to whom we give. So Act. 2.45. They gave to every one as he had need.Act. 2.45.Acts 2:45

Firſt, there muſt be a neceſſity or want,Deut. 15.11. Iſa. 58.7. Luke 14.12, 13, 14. Rom. 12.13. 2 Cor. 8.14. & 9.12. Communis et ordinaria. Deut. 15.11. Gravis. Deut. 28.48. Extrema. Job 31.9.Deut 15:11Isa 58:7Luke 14:12Luke 14:13Luke 14:14Rom 12:132 Cor 8:142 Cor 9:12Deut 28:48Job 31:9 in a work of Charity. Such onelyonly as need, are the proper Objects of our Bounty and Liberality, Deut. 15.11. Iſa. 58.7. Luke 14.12. 13, 14. Rom. 12.13. 2 Cor. 8.14. & 9.12.

Now there is a three-fold want: firſt, ordinary and common, ſuch was the want of thoſe Poor that God ſpeaks of, which always ſhould be in Iſrael.

Secondly, Great: as Deut. 28.48. when there is a want of all things▪ meat, drink, cloathing: when a man draws breath, yet he hath much ado to ſubſiſt.

Thirdly extream: When a man hath not to preſerve life, but is in peril of death, if relief comes not: Of ſuch Job ſpeaks, 31.9. One want or other a man muſt be in, that we give unto.

Secondly, as there muſt be a neceſſity and want; ſo there muſt be ſome correſpondence between the gift and the want.

p. 337The gift muſt be proportioned to the want of our Brother, both in reſpect of quality, and quantity: For kind and quality; if he be hungry, give him bread: if thirſty, drink: if naked, cloth: So Math. 25. What they ſtand in moſt need of,Math. 25.35.Matt 25:35 in that afford your help. It would be a ſenſleſs over-ſight to give a ſtrong-limb'd ſoldier a Crutch or a maimed one a Corſlet.

Secondly, in ſuch a meaſure muſt we give, as our Brethrens preſent neceſſities do require; He that giveth more then ſufficient, non dat, ſed ditat, doth rather out of Bounty, inrich with benefits, then out of Charity ſupply with an Alms. And he that giveth leſs then neceſſity requireth, non pauperem ſustentat ſed paupertatem, (ſaith one); he cureth not the Diſeaſe of poverty, but onelyonly giveth ſome preſent eaſe unto it; and if freſh Remedies be not ſupplied, the pains are but prolonged: You ſuffer him to roſt at a lingring fire, rather then take him from off the ſpit: yet it is better, that the poor ſhould take a ſleight ſurfet, through too much fulneſs, then to be pinched or famiſhed for want of neceſſaries.

Uſe 1 Such then, as regard not their Brethrens neceſſities in giving, are to be reproved: Some there are who content themſelves in giving the Alms of the Tongue onelyonly, to him that is hungry, or thirſty, cold and naked, &c. as if men could eat Precepts, and drink Advice. Wiſdome is good with an Inheritance, ſaith Solomon: ſo is good Counſel, with other outward ſupplies. Should a hungry man beg bread of thee, and thou falleſt to inſtruct him, but denieſt him food to his body, he may ſay to thee, as Huſhai ſaid to Abſalom of Achitophels counſel; The counſel; is good, 2 Sam. 17.7.2 Sam 17:7but not at this time. Others (it may be) will give, but it ſhall be that which they can beſt ſpare (but not what their brother wants) or whereof they are able to make any uſe. Eye-ſalve laid to the foot profiteth not; and the Poulteſs for the feet, laid to the eye, doth more hurt then good: ſo, Bounty miſplaced. And others (perhaps) will give, but to all alike, having but one Omer or meaſure for their Charity, be the Perſon, Time, or Occaſion, what it will be: As ſo much to a Brief, and no more: ſo much at every Good-Time (as at Chriſtmas, Eaſter) but at no time elſe. And ſome give onelyonly Mint and Cummin, things ſo ſmall, and in ſo ſmall proportions, (be the neceſſity never ſo extream) p. 338as that it ſeems onelyonly to keep him alive (who receives) in continued miſery. And ſo the benefit hath almoſt the nature of an injury. This is not wiſely to conſider of the poor and needy, as we are required,Pſal. 112.5.Ps 112:5 Pſal. 112.5. Giving muſt be done with choice, and not by chance; wiſely, and warily, not heedleſly, and careleſly.