The Fast Friend, Text (9 of 11)

The Fast Friend · Text (9 of 11)

p. 338Ʋſe 2 See then, that though your Boſoms be open, they be not loof; and though your Bounty walk, yet let it not wander: It is Christ's Rule, that in giving, out left hand may not know, what our right hand doth: Math. 6.3:Matt 6:3Yet our right eye muſt know what our right hand doth, for the better ordering and directing of it. There is a bountiful eye that Solomon ſpeaks of,Prov. 22.9.Prov 22:9 Prov. 22.9. This is ſuch an Eye that looketh every way, and ſearcheth out where want lyes hid.Rev. 1.12.Rev 1:12 And, as St. John, Rev. 1.12. is ſaid to turn and ſee a voice. So this Eye ſees a voice in a ſad Aſpect, a pale look, a hollow cheek, a bloudleſs lip, a ſunk eye, a trembling hand, &c. and it no ſooner ſees this voice, then it is forward to ſupply it: it opens the hand, before the other opens the mouth. So Archeſilaus no ſooner diſcovered the cloaked wants of his decayed Aſſociate, but preſently he conveyed a ſum of money, in very cloſe and ſecret manner, under his pillow, that he might ſeem rather to find, then to receive, that which he ſtood in need of, and was aſhamed to ask: which cauſed him to ſay upon the diſcovery, This is Archeſilaus's Theft. Oh that we had more ſuch Thieves. In many caſes, and with many perſons, it is more grievous to ask, then to want: much rather had they endure their poverty with ſilence, then, by publiſhing their wants, receive relief: Hearken thou after another voyce,Pſal. 21.2, 3. Iſa. 21.14.Ps 21:2Ps 21:3Isa 21:14 then the Tongue; and hear with another Organ, then the Ear: Hearken with the Eye, and thou ſhalt ſee Need ſpeak, when the Needy man ſaith nothing; his Caſe cries, when he is ſilent: and as God preventeth us with his mercy, ſo ſhould we the needy and diſtreſſed with ours.

If this Eye of Bounty ſtay till it be asked, it doth not give as it is asked but as it ſees the neceſſity to require. If the want be ordinary and common, it ſupplies that with her aboundance, and ſuperfluities,Prov. 5.15, 16. Luke 8.11.Prov 5:15Prov 5:16Luke 8:11 with the overflowing of her Ceſtern. If great, it ſupplies it with her conventencies, Luke 8.11. Having two coats, it p. 339ſpares one; and if the Neceſſity be extream, it ſhall be ſupplyed with her neceſſities: it will ſell the Coat from off the back, rather then ſuffer ſuch a one to periſh,Luke 12.32.Luke 12:32 Luke 12.33. And thus in giving, we ſhould ſhew our ſelves to be as wiſe Phyſitians, and not as deceitful Empiricks: the Phyſitian enquires after the nature of the Diſeaſe, conſtitution of the Perſon, temperature of the Climate, Seaſon of the Year; and anſwerably preſcribes his Remedy. The Emperick gives his Remedy without any reſpect of theſe. And ſuch are Phyſitians of no value, Job 13.4.

Mystically from this friends ariſing out of his bed to help his friend, our Saviour would give us to underſtand hereby, That

Doct. God is never ſo in Bed, but being awakened by faithful Prayer, he will riſe and relieve his friends: that is the Point we are now to ſpeak unto.

God is pleaſed ſometimes to put himſelf into a poſture towards his friends, as if he were a man a bed, and aſleep in his bed, (as you have heard before): he ſeems to be to them as a man aſleep is to his friend, unmindful, and forgetful of them, when he retires himſelf, and doth not appear in the behalf of his ſervants: it carryeth with it ſome ſh…w of indiſpoſition, and otiation in God, as if he were gone to reſt, and minded us not; but when he appears for our help, when he addreſſeth and prepareth himſelf to ſuccour us, then he is ſaid to ariſe out of his bed, and open his eyes, and to awake out of his ſleep.

So we read, Pſal. 12.5. For the oppreſſion of the poor, for the ſighing of the needy, now will I ariſe, ſaith the Lord, I will ſet him in ſafety from him that puffeth at him. The people of God ſigh, and cry in their Afflictions, at which their Enemies make but a puff, and laugh them to ſcorn. Now will I ariſe ſaith God, &c.

So Pſal. 102.13. Thou ſhalt ariſe (i. e. thou wilt ariſe: it is ſpoken prophetically) and have mercy on Sion, &c. for he will regard the Prayer of the deſtitute, and not deſpiſe their prayer, verſ. 17. And Iſa. 33.10. Now will I ariſe, ſaith the Lord, now will I be exalted, now will I lift up my ſelf; that is now, that the Enemies of God's People grow ſo tyrannical and inſolent, and that my people call on me for help (as they did, ver. 2.)

p. 340The truth of this I might ſhew you in ſundry Examples, (but I ſhall not overburthen you with many): Caſt but your eyes upon the afflictions of God's Church, under Pharaohs Tyrannie, An Iron Yoak was laid upon their necks (to uſe Moſes's expreſſion) Deut. 28.48. upon a ſuſpicion of revolting, heavy burthens are impoſed on them, they tread in Mire and Clay, Exod. 1.11. and are enforced to ſerve with rigour; ſo that their lives were made bitter with hard labour, ver. 12.13. they proceed from burthens to bondage, from bondage to bloud; from vexation of their bodies, to deſtruction of the fruit of their bodies: Midwives are ſuborned to deſtroy all their Male-Children; they whoſe Office it was to help the Birth, muſt now murther it, ver. 15. If they refuſe, the multitude ſhall do it, ver. 22. Cruelty, that before but ſmoaked, now breaks forth into a flame: and to add to their miſery, an inſupportable task is laid upon them; they could neither make ſtraw nor find it, yet they muſt have it; and for not doing what was impoſed, they are made daily to feel the laſh of the Whip Exod. 5.12, 14. All this while God ſeemes to be as one aſleep, holds his peace, lets their Perſecutors alone. The perſecuted ſigh groan, cry, and call on God, (which God heard, as before, Exod. 2.24. & 3.7, 8, 9.) And now he ariſeth, comes to deliver them; and being aroſe, Now thou ſhalt ſee (ſaith he) what I will do to Pharaoh, Exod. 6.1. and with a ſtrong hand he delivers them out of the hand of their Oppreſſours, and brings out his people with joy, and his choſen with gladneſs, Pſal. 105.48.

Look again upon the ſtate of God's Church, in the dayes of Ahaſhueroſh. Eſter 3.5, 6.Haman had obtained a decree for the ſlaughter of the Jews; the Decree was ſealed, publiſhed; the day ſet and appointed for the execution of it: all this while God ſeems to be aſleep, he looks on, ſeems to take no notice of it; the Jews are greatly perplexed, they faſt, mourn, weep, lye in ſackcloth and aſhes, they cry out with a loud and bitter cry: then God awaketh, and ariſeth for their help;Chap. 5.1, 2, 3. and being riſen, awaketh the King,Chap. 6.1. cauſeth him to ſend for the Chronicles of his time, turns him over to the Record of Mordecai's fidelity, in diſcovering a Treaſon intended againſt his perſon, by two of his Eunuchs: upon which Mordecai is honoured,Chap. 9.22. the Decree comes to be p. 341diſanull'd, Haman the Conſpirator, and his Sons are hanged, and to the Jews, deliverance is granted; for which, days of joy and rejoycing are by the Jews celebrated. Many other proofs may be brought for confirmation, but I ſhall onelyonly produce one more unto you, Math. 23.28. In that Hiſtory of Chriſt's Sea-Voyage with his Diſciples; a great Tempeſt aroſe (ſtirred up, as ſome are of opinion, by the Devil who queſtionleſs would have drowned Chriſt if he could) ſo that the ſhip was covered with Waves, Chriſt he was fallen aſleep, in the hinder part of the ſhip (ſaith St. Mark) that is the ſtern,Nark 4.3. being wearied (probably) with exerciſe of his Miniſtery, amongſt the multitude on the ſhore. His Diſciples being terrified, and much afraid, thinking their caſe deſperate, come to him, and awake him with an Out-cry, Maſter, ſave us, we periſh. Chriſt thus awaked, reprehends them for their immoderate fear, and the weakneſs of their Faith; Why are ye fearful, O ye of little Faith? and then rebukes the Wind and Sea, charging them even with threatning and menaces to be ſtill; upon which followed a great calm, to the admiration of all beholders.

Beſides the truth of the ſtory, there is a myſtery in that paſſage of Scripture (by the conſent of all Divines, Antient and Modern) it ſets forth unto us, the ſtate of the Church of God, militant on Earth, reſembled unto a Ship, wherein Chriſt and all the Faithful do paſs from Earth to Heaven. The Sea is the World, a very unconſtant Element, reſembled by St. John to a Sea of Glaſs, Rev. 4.6. The great ſtorm and tempeſt that ariſeth, is a lively Repreſentation of the great troubles and perſecutions, Rev. 1.16.Rev 1:16which are raiſed by the Devil and his Inſtruments againſt the Church, intending the ruine of it: Chriſt, his being aſleep in this ſtorm, ſets forth the ſeeming neglect that he hath of the peace & quiet of the Church, for the greater manifeſtation of his power, and our patience. The crying out of the Diſciples, ſets forth the Prayers of the Faithful, who night & day cry unto him, for the defence of the Church. Chriſt's ariſing & rebuking of the winds, intimates his reproving, and plaguing of the enemies of the Church. The great Calm that follows, ſignifies the peace that the Church and People of God ſhall enjoy in the end, in deſpight of p. 342Sathan, and all his adhaerents. And thus much for the Confirmation of the Point propounded: The Uſe followes.

Uſe. If this be thus, let not the wicked triumph: for when God doth ariſe his enemies ſhall be ſcattered, Pſal. 68.1.Ps 68:1and they that hate him ſhall fly before him; and ariſe he will, and not alwayes keep his bed, nor cloſe his eyes.

Oh! what navock do the enemies of Gods people make, whilſt God ſeems to ſleep?Pſal. 83.2, 4, 12, & 94, 4, 5, 6.Ps 83:2Ps 83:4Ps 83:12Ps 94:4Ps 94:5Ps 94:6 David tells us, Pſal. 83.2, 4, 12. Pſal. 94.4, 5, 6. and they are encouraged to all this miſchief, upon a conceit that God is aſleep, and ſees not, verſe 7. But underſtand ye bruitiſh amongſt the people, Verſe 7.8, 9.and ye fools when will you be wiſe? he that planteth the ear ſhall not he hear, and he that formed the eye, ſhall not he ſee, Verſe 8.9. His eyes behold; yea his eye-lids, try the Children of men, ſaith the Prophet in another place, Pſal, 11.4. God hath both an eye and an eye-lid, God ſeeth with an open eye (ſaith a reverend Biſhop,) when he diſcovers a thing at preſent, Pſal. 11.4.Ps 11:4and cauſeth us alſo to ſee it. And he conſidereth with his Eye lid when he winketh at the wayes of men,B. B. King. Serm. at Whitehall. Nov. 5. 16…8. and maketh as if he ſlept, and taketh leiſure, and reſpite before he brings things to light. God in the ſufferings of his Church and people, may be ſilent for a time, as one that ſeeth not, and heareth not, but his eyes are at no time ſo ſhut; but that he ſees through his Eye-lids, and well conſidereth the doings of the Sons of men on earth. The Maſter ſometimes makes as if he ſlept, to ſee what the ſervant will do, when ſome advantage lyes before him; were God alwayes up, and did he diſcover himſelf in preſent execution of his Judgments on ſinners; the thouſand part of that Villainy that is daily committed, would not be acted, Eccleſ. 8.11. And yet, God ſees and obſerves,Eccleſ. 8.11.Eccl 8:11 through his Eye-lids, all the plots and projects, all the wrongs and injuries, that are offered to his people; and although it do not preſently appear to us, that he did ſee, yet the awakening cryes, that his Children make in his ears, ſhall raiſe him; and then he will make it known, that he was not ſo aſleep, but that he obſerved all that was plotted and contrived; done and acted againſt them. Hear, how Chriſt concludes in that Parable of the poor widdow, ſuing to an unjuſt Judge, Luke 18. 6, 7, 8. Shall not God avenge his own elect, whcih p. 343cry day and night unto him, though he bear long with them, Luke 18.6, 7, 8.Luke 18:6Luke 18:7Luke 18:8(and makes as if he ſaw not) I tell you, he will avenge them ſpeedily; their prayers will awaken him, and when is he aroſe he will right them, and relieve them, againſt all their enemies that wrong and injure them. When Noah was awake, and knew what Cham had done, he curſt him for his paines; and will God think you, bleſſe you for your deeds? Let this reſtrain you from your wicked wayes, you that ſwear, blaſpheme, reproach, ſlaunder; Gods eye ſees you, at leaſt his Eye lids try you: you play with God, as Children that play at Blind man Buff do with their fellows; and yet if theſe children perceive, that he that they think blinded, ſees, they break off their play, he ſees, he ſees, (ſay they,) Ile play no more; Oh! that you were as wiſe, and would do this in time.

uſe. 2 Now, for the Godly; a word or two to you: Is God never ſo faſt, but, being once awaked, he is ſo ready to ſupply our wants and needs? why then be not out of heart, and hope under your greateſt preſſures. Great are the miſeries that the poor Church of Chriſt hath groaned under for divers years; he is graceleſſe, ſenſeleſſe, that is not ſenſible thereof: the ſtormes that we have met withall have bin more then ordinary, great tempeſts we have bin in, and yet are not over; the Ship is yet full of water, which cauſeth the hearts of experienced Fiſhermen, (ſuch as Peter was,) who having bin uſed to ſee ſtorms, to cry out, they periſh: All this while our Pilot is in the ſtern, ſleeping upon a pillow; which cauſeth us to think hardly of him, and to charge him with unkindneſſe, as if he cared not for us whether we ſink, or ſwimm: Now what ſhall we do in this Caſe? Let us with the Diſciples run to God, by Prayer, and awake him; they did it very turbulently, & irreverently, (as it ſeems, for their fear was great) yet Chriſt blamed them not for that, but for their too much fear, and too little faith. Come then to the Throne of Grace, deſire God to awake and ariſe, he is willing to be awaked by us, and therefore ſeems to ſleep, that we may awake him: God admitts his ſervants to this boldneſſe with him. Princes like it not. Should a ſubject come to the Supreame, and ſay, Would your Highneſſe, or your Majeſty, would awake once, and ariſe to do ſuch, or ſuch a buſineſſe for me, or read p. 344my Petition: would not the Prince conceive juſt indignation againſt ſuch a Petition: yet God is well pleaſed that we ſhould thus come unto him, and ſay, Awake Lord, come and help us: If we thus come, He will awak; nothing ſooner awakes a ſeeming ſleepy God, then Prayer, (as you have heard): were our God a dead God, an Idol God, prayer could not do it, (as we ſee in the Prieſts of Baal,) but of our God, we may ſay as Chriſt of Lazarus, he is not dead, but ſleepeth onelyonly and that ſeemingly.

There is a ſtory goes of a poor man, that ſerved God faithfully, and yet was cruelly oppreſt by a neighbouring Knight, who took his goods from him, and all that little that he had: inſomuch that he concluded that God was dead; and foraſmuch as he had formerly found God to be gracious to him, (albeit now as he thought he was forſaken by him) he would make a ſolemn Funerall for him, which when he went about, an old man meets him with a Letter, and deſires him to deliver it into the hands of the oppreſſing Knight: he did ſo, and upon the reading of that Letter, the Kt. was ſo convinced of the wrong done to that poor man that delivered him the Letter, that immediately he confeſt his faults, and reſtored again to him what he had injuriouſly taken from him; which cauſed the poor injured wretch to forbear any funerall ſolemnity, and to ſay, Now I ſee that God may ſeem to ſleep; but he can never dye. Comfort thy ſelf then, under thy heavieſt afflictions, never forſake thy Confidence in thy greateſt ſtreights; when our faith begins to flag, and hang the wing; when our ſtrength is gone, and we have given up all for loſt, waken God by thy Prayer, and then God will ſay, Now I will ariſe, Now I will be exalted, now will I lift up my ſelf, Eſay 33.10.Isa 33:10Eſay 33.10. Mans extreameſt neceſſity, is God's chiefeſt opportunity to do us good. The Church of God in all ages, hath found it true: we have heretofore found it true; and ſhall find it true, and every Friend of God, every believing ſoul, may from his own experience confeſſe it to be true, Let me cloſe up this Uſe with that of David, Pſal. 102.20.Pſal. 102.20.Ps 102:20 He looked down from the height of his Sanctuary, from Heaven did the Lord behold the Earth. To what purpoſe? To hear the groaning of the Priſoner, to looſe them that are appointed to p. 345Death. Thus might England ſay, and ſo I hope God will give us cauſe one day to ſay, if we do but awaken his old Love and Friendſhip to us by our Prayers.

And thus much Gods ariſing, and giving: Now it is further ſaid of this Friend, that he giveth as many as he needeth, not ſo many as he craved, (as was from the Letter ſhewed) whence we may take notice both of the wiſdom, and bounty of God towards his Friends: Wiſdome in giving what is needful, Bounty in giving ſo liberally, as many (ſaith the Text) as he needeth; of both ſomewhat.

Doct. God in giving hath an eye upon the neceſſities of his ſervants. He looks not ſo much upon what they ask, as upon what they want, and accordingly he makes ſupply. See this firſt in Kinde, ſecondly in Quality.

Sometimes he giveth the ſame thing that is craved, and granteth the Requeſts of his ſervants in the ſame kind, both for the Substance and Circumſtance: So he gave to Hannah a Son which ſhe begged of him, 1 Sam. 1.27. To Solomon Wiſdome, 1 Sam. 1.27. 1 King. 3.9.12. Pſal. 21.4. Exod. 13.21.1 Sam 1:271 Kgs 3:91 Kgs 3:12Ps 21:4Exod 13:211 King. 3.9, 12. to David Life, Pſal. 21.4. And many times he applyeth remedies, anſwerable to the diſtinct diſtreſſes that his Children are in: So Exod. 13.21. that which was a Cloud in the day to ſhelter his people from the heat of the Sun, was a pillar of fire to give them light in the night, that they might go both by day, and by night: When they had no bread, he gave them bread, and rained them Manna from Heaven,Exod. 16.4. Exod. 17.6. Pſal. 116.8.Exod 16:4Exod 17:6Ps 116:8 Exod. 16.4. When they had no drink he opened a rock, and gave them water to drink, Exod. 17.6. So Pſal. 116.8. He delivered his ſoul from death, eyes from teares, feet from falling.

Sometimes he denyes to give unto his Friends that Particular which they deſire; and ſupplies their wants ſome other way, as may make more for his glory, and their good, not giving what they would, but what they ſhould have.Non tribuit quod volumus ut tribuat quod malinus. Aug. Gen. 17.18, 19. Deut. 3.26, & 32, 49. 1 Sam. 12.22.Gen 17:18Gen 17:19Deut 3:26Deut 32:491 Sam 12:22 As when the ſick Patient cries out for drink, the Phyſitian pitties him, and gives him ſomething more proper, but ſatisfies not his deſire in that very kind: ſo dealeth God many times with his.

Thus dealt he with Abraham, Gen. 17.18, 19. So with Moſes, Deut. 3.26. and 32, 49. So with David, 1 Sam. 12.22.— p. 34622.— And with Paul, 2 Cor. 12.8. Heb. 5.7. Eſay 60.17.2 Cor 12:8Heb 5:7Isa 60:172 Cor. 12.8. And with Chriſt himſelf, Heb. 5.7. For Braſſe I will bring Gold and for Iron Silver, ſaith God, Eſay 60.17. So God for braſſe, iror, wood, ſtones, which we crave, doth often give us that which is better, and more uſefull for us, as Faith, Patience; Supportation, &c.

See Gods dealing with us likewiſe in reſpect of Quantity and meaſure. When he giveth in kind what we deſire, and ask of him, yet he giveth not alwayes ſuch a degree as we would have, but as he ſees to be fitting for us.Gen. 17.18, 20.Gen 17:18Gen 17:20 Sometime more (as we ſhall ſhew you in the next point) and ſometimes leſſe. So Gen. 17.18, 20. yet he went not ſo far in that kind, as Abraham deſired. David deſired to build a Houſe for God,2 Sam. 7, 2. Verſe 23.2 Sam 7:2 the Temple: God denies that, but yields ſo far as that he ſhould prepare materialls, and draw the pattern,1 Cor. 12.13.1 Cor 12:13 &c. Covet earneſtly the beſt gifts, (ſaith the Apoſtle) 1 Cor. 12. ult. There is a holy covetouſneſſe then, in the beſt of Gods Children, and this carries them to a deſire after more, and more ſtill: Oh! that I had as much knowledge, faith, hope, patience, as ſuch, or ſuch a one, &c. But God doth not ever ſatisfie our deſires in this kind, but giveth (in things of this nature) what he knows moſt fitting,Revel. 3.8.Rev 3:8 Revel. 3.8. A little pinn is as needfull and uſefull in the building of the Temple, as a greater piece: the like may be ſaid of outward gifts. As Health, Strength, Wealth, Liberty: God obſerves a meaſure in all theſe; and hath reſpect to the neceſſities of his Children; and ſhews mercy according to the meaſure of our miſery.

Reaſ. God anſwers his, Rom. 8.27.Rom 8:27according to the meaning of his own ſpirit, and not according to the words, wherein thoſe deſires are expr…ſſed, Rom. 8.27. the meaning of the ſpirit is the prayer, and not ſimply the things deſired; which are ſuch oftentimes, as that we know not what they are.Luke 9.54.Luke 9:54 Now the main ends, and true meaning of our hearts (if faithfull) in all our Requeſts to God, are his Glory, and our own and the Churches good; and no further. Now God hears us in the maine, in denying us the By: he ſees that the way we preſcribe, or that thing which we deſire of him, or that meaſure, conduceth not to thoſe ends we aim at, ſo well as ſome other, which he in wiſdom knoweth fitteſt, and layeth out for us.

p. 347Uſe 1 And hence we may be admoniſhed, not to put up our prayers to Heaven, in an abſolute and peremptory way, for all things, As for Temporall bleſſings, freedome from all croſſes, freedom from temptations; nor for leſſe principal graces; nor yet for the higheſt meaſure of ſanctifying grace, but with Submiſſion and Reſervation, as Math. 26.39.Math. 36.29. The promiſe of being heard in our Prayers, runs with this Condition, if we ask any thing according to his will, 1 Iohn 5.14.1 John 5.14.1 John 5:14 And it is one of the evils noted in the old Iſraelites that they limitted the holy one of Iſrael, Pſal. 74.41. they tyed him to their own wayes,Pſal. 78.…1.Ps 78:1 and meanes; and preſcribed him how; when; and in what kind, and meaſure he ſhould ſupply their wants: This may not be. The Phyſitian knowes better then the Patient what is good for him, God is our Phyſitian, we are his Patients. Learn ſubmiſſion.

Ʋſe 2 And let it be a ſtay to our hearts, if in caſe our Prayers be not heard, in that very particular which we deſire. God layes out our Prayers for our beſt advantage, and husbands our Stock in ſuch away, as may bring in the greateſt return, and gain. Many Temporall bleſſings which thou haſt deſired have bin denyed thee; this for the preſent hath grieved thee, that thou haſt not what thou wouldſt; but upon ſerious thoughts, and in cold blood, thou mayſt find; that hadſt thou had thy will, thou hadſt bin undone. A Factor beyond the Seas, ſends not always that which the Merchant writes for, but other Commodities which he knoweth will be moſt vendible, and advantagious: ſo dealeth God with us. If then thou haſt in thy prayers referred thy will to Gods, reſt aſſured that it ſhall be the beſt for thee, which way ſoever it falls out: if thou beeſt denyed in thy ſuite, for this or that particular, thou mayſt be aſſured it is better for thee to want it, then to enjoy it;Quod non dat Deus, non eſt neceſſarium. and that it is not neceſſary that thou ſhouldſt have it; or if thou deſire ſuch or ſuch a degree, or meaſure of Knowledge, Peace, Joy, Health, Strength, and he gives not with both hands, that abundance of theſe things, be content that he gives with one hand; with that manner and meaſure that he gives.

Next, take notice of the bountifull diſpoſition of God in giving, (from the bounty of this Friend to his Friend): he doth p. 348not onelyonly ſupply his want in lending, as he deſired three Loaves, but giveth him as many as he needeth. Thence note,

Doct. God is many times larger in his gifts then we are in our deſires, he gives not onelyonly abouve our deſerts, but above our deſires, and out-bids our hopes.

This Abraham found; he begged a Child, God promiſed a multiplied ſeed; and yet more, that the Meſſias ſhould come out of that ſeed, that ſhould Redeem the World, Gen. 22.17, 18.Gen. 22.17, 18.Gen 22:17Gen 22:18

Iacob found this: He in his journey to Padan-Aram, deſired of God but proviſion neceſſary, and protection in his way, with a ſafe return,Gen. 28.20. Gen. 32.10.Gen 28:20Gen 32:10 Gen. 28.20. God gave him more then this as himſelf confeſſeth even two bands, Gen. 32.10.

Ioſeph found this; whoſe Innocency was not onelyonly cleared, and he delivered out of priſon, but he was made Ruler over all the Land of Aegypt,Gen. 41.41.Gen 41:41 Gen. 41.41.

David found this: he asked Life of God, and he gave him long life, Pſal. 21.4.Ps 21:4even for ever, and ever, Pſal. 21.4.

Solomon found it: he deſired Wiſdome of God, and an underſtanding heart. God granted more, he did not onelyonly give him that,1 King. 3.9, 12, 13.1 Kgs 3:91 Kgs 3:121 Kgs 3:13 in an excellency, but wealth, and riches, in an abundance, 1 King. 3.9, 12, 13.

Hezekiah ſound this: he deſired God onelyonly to remember his former walking before him; and God doth that, and alſo adds fifteen yeares to his dayes, delivers him from Aſhur, and gives him reſt,Eſay 38.3.Isa 38:3 Eſay 38.3.

The Prodigall Son found this: he deſired onelyonly to be received home as a hired ſervant, and the Father brings forth the beſt Robe,Luke 15.19.Luke 15:19 &c. Luke 15.19.

The Unmercifull Debtor found this: the deſired onelyonly forbearance; and he obtained remiſſion of the whole Debt, Math. 18.26.Math. 18.26.Matt 18:26

The Sick of the Palſey found this: he deſired health of the body; Math. 9.2, 6, 7.Matt 9:2Matt 9:6Matt 9:7which he received, and with that, forgiveneſſe of ſin, Math. 9.2, 6, 7.

The Ruler found this:John 4.47.53.John 4:47John 4:53 who ſeeked to Chriſt for the Life of his ſon, obtained it, and withall faith in his own, and his houſhoulds hearts, Iohn 4.47, 53.

p. 349The Thief upon the Croſs found this, who deſired Chriſt to remember him, when he came into his Kingdom, and was heard in that, and withall aſſured, that that very day he ſhould paſs from the miſery of the Croſs, to the felicity of Paradiſe, and there have fellowſhip with Chriſt in Eternal Glory,Luke 23.42, 43.Luke 23:42Luke 23:43 Luke 23.42, 43.

Reaſ. God is a liberal diſpoſition: ſo ſaith St. James, Cap. 1.5. He gives like a King, as was ſaid of Araunah. Abundantly, ſaith St. Paul, 1 Tim. 6.17. Kings give like Kings. Antigonus could tell that Cynick, that begged a peny of him;Jam. 1.5. 1 Tim. 6.17. Rom. 10.12.Jas 1:51 Tim 6:17Rom 10:12 that that was leſſe then became a King to give. He is rich to all, ſaith St. Paul, Rom. 10.12. And, as if that were a term too far beneath him, he terms it exceeding riches of his grace; Bounty, not Liberality: not Bounty neither, but Munificence, that becomes Majeſty: as we ſhall ſhew you in the Applicatory part more fully.

Uſe Are the Requeſts great, that you put up to God? Yet be not diſcouraged: Remember you have to deal with a God that is able to do exceedingly, above all that you are able to ask or think, Epheſ. 3.20. Men commonly, in policy, ask much,Epheſ. 3.20.Eph 3:20 though they look for leſs: But ſuch is God's goodneſs to us, that he gives more, then men in modeſty can ask. Man is many times liberal in promiſing, but ſparing in performing. Indeed, God is large in promiſing but more large in performing.

Alexander the Great gave to Perillus 50 Talents towards the Marriage of his Daughter; Perillus told him, that was too much by half: If half be enough (ſaid Alexander) for thee to take, yet it is not enough for me to give. The like ſpeech, at another time, he uſed to one Bias, a poor Aegyptian, to whom he gave a rich and populous City: at which, he ſtanding aſtoniſhed, ſuppoſing that he had but mocked him; Take, ſaid Alexander, what I give; for though thou art Bias that demandeſt, I am Alexander that beſtow it one thee.

We read, that God commanded Moſes to bring the Twelve Robs before him, for the Twelve Tribes of Iſrael, and there lay them in the Tabernacle before the Teſtimony, and the Rod of that Tribe that God ſhould chooſe, ſhould budd: When Moſes came to review the Rods the Rod of Aaron had not onelyonly budded (that is,Numb. 17.8, 9.Num 17:8Num 17:9 chipt, or broken the Rinde) but the Budds were p. 350ſwoln and brought forth; and after buds, bloſſoms and flowers; and after theſe ripe Almonds. Thus fareth it with us in our Prayers, (which are like thoſe Rods) we expect no more, it may be, but the Bud of Health, Strength, neceſſary Maintenance, &c. and we find that our Rods are not onelyonly chipt, by our Prayer, but there is many a bloſſome, yea ripe Almonds which attends them, and accompanies them that we thought not of, nor ever asked. Look but on the Rods every morning and evening, you ſhall find it true. Do you ask every particular benefit daily that you do enjoy? Alas! not one, of many. What a poor life would you lead? What a maimed body ſhould you have? if you had no more then you begged at Gods hands: ſurely this may be a help to uphold us againſt grudging and diſcontent, when at other times we think God deals too ſparingly with us and ſhortens us in our deſires.

Ʋſe 2 And ſhould not we meaſure the ſame meaſure to God, that we have from him: he deals not pinchingly with us, and ſhall we with him? He gives us more then we ask, and ſhall we give him leſs? There are ſome particular Duties, for which we have not a direct Text, but onelyonly general Rules; as how often a man ſhould pray in a day; how much he ſhould give in Alms &c. Now in this caſe, where there is not an expreſs Rule, a good heart ſhould go with the furtheſt. So for the Sabbath, we ſhould not grudge God his meaſure. In all doubtful and undetermined Caſes, it is beſt to do with the moſt. In reſolved caſes, I could wiſh, that we would do but what is required.

And thus we have done with the thing aſſerted, He will riſe and give, &c. We come now to the Grounds of this his Liberality and Bounty, which are laid down; firſt, Negatively, [Not becauſe he is his friend]. Then Affirmatively, [Becauſe of his Importunity].

Text. Though he will not riſe and give him, becauſe he is his friend. As if Chriſt ſhould ſay, If it ſhould thus happen (as it often doth) that he will not in that reſpect give, becauſe of friendſhip: implying, that

Doct. All Liberality and Bounty is not Friendly,

p. 351The vile Perſon may be called liberal, and the Churle bountiful; as Iſay ſpeaks, cap. 32.5. Was not Saul a vile perſon,Iſa. 32.5. 1 Sam. 18.Isa 32:51 Sam 18 one whom God had rejected? Yet how liberal and bountiful was he to David, in giving him his choice of his two Daughters? He would make him his Son-in-law, without any Dowrie given to his Daughter: (which was the Cuſtome of thoſe Times to do, Gen. 34.11. Exod, 22.16, 17.) So great a kindneſs this was,Gen. 34 11. E…od. 22.16, 17. 1 Sam. 18.17, 18.Gen 34:111 Sam 18:171 Sam 18:18 as that David could not but wonder at it: Meribah, his eldeſt, is firſt promiſed, the onelyonly condition was to fight the Lords Battails. David, as it ſeems, having no great affection to her, ſhe is given to another; and then Michol, his younger Daughter is offered him, who loved David and David her. Saul eems glad of it, and ſo forward is he of the Match, that he ſends Spokeſmen to David to ſolicite him to be his Son-in-law,Verſ. 29. Verſ. 22. Verſ. 25. and no other Dowrie is asked, but a hundred fore skins of the Philiſtims &c. Yet all this Bounty, was but a Child of Envy; a plot of miſchief, he did it but to inſnare him, and to deſtroy him by the hand of the Philistims, in expoſing him to their rage not being willing that his own hand ſhould be upon him, in the murther of him, to avoid (as ſome think) Sedition amongſt the people. So alike liberal was he, in his promiſes (to his Captains and Servants) of Fields, Vineyards, and Offices, 1 Sam. 22.7. but his end was to make them more eager in purſuing the life of David, and, by ſuch Liberality and Bounty, to tye them faſter unto him. Thus the vile perſon will ſeemingly be liberal.

And ſo the Churle bountiful. You have an example of this in Nabal, 1 Sam. 25.3. Churliſh enough he was to David; 1 Sam. 25.3. Verſ. 36.1 Sam 25:3as appears by his Anſwer to his Servants, ver. 11. His Feaſt was like the Feaſt of a King, ver. 36. But this Bounty of his was for his own gain and ſtate; for otherwiſe thoſe ſhearers of his might have had the ſame Anſwer, that David's Meſſengers had, and ſhould have been ſent to ſeek their bread, water, and fleſh, as well as others.

I might produce divers inſtances, for the further confirmation of the point delivered; I ſhall trouble you but with one more, which ſhall be in the Goſpel. You read of a large and liberal Offer, that the Devil made to Chriſt, of all the Kingdoms of p. 352the Earth: the glory whereof he preſented unto him in a trice, Math. 4.8, 9. But can you think that it was done with a friendly mind?Math. 4.8, 9.Matt 4:8Matt 4:9 No ſuch thing; for it was a wicked and Diabolical Liberality: as appears,

Firſt, in that he was liberal, of what was not his own: He ſaid, indeed,Luke 4.6, 7.Luke 4:6Luke 4:7 that all was his to diſpoſe of at his pleaſure; but therein he was a Lyar. Let Sathan ſhew his Patent, with Witneſſes atteſting the ſame, when, where, and upon what conſideration, God paſſed over his Power and Right to him. Had the Devil had the World at his diſpoſe, juſt Job ſhould never have had Wealth, nor chaſte Joſeph Honour, &c. Nor would he have begged leave to enter into the Herd of Swine. The Earth is the Lords, and the fulneſs thereof, ſaith David: In making this liberal Offer,Pſal. 24.1.Ps 24:1 he ſhewed himſelf a notorious Thief and Impoſtor: he would have robbed all other Kings of their Royalties, to inveſt another in them.

Secondly, they were his own ends that he aimed at therein, and his own glory that he ſought; and, in ſeeking of himſelf therein, his Bounty was not friendly. Chriſt muſt do him homage, Worſhip me.

Thirdly, his Bounty tended to the diſhonour of God, and maintenance of ſinne, and to entice to Idolatry; which God abhors. Chriſt muſt fall down, and worſhip him: it muſt be performed with all Solemnity and ſtate, after the beſt manner and faſhion.

Fourthly, his Bounty and Liberality was not free, but Conditional: If thou wilt do this, ſaid he to Chriſt; and to make ſure work, he would have all paid him before hand, Chriſt muſt do the work, before he would part with any thing.

Fifthly, his Bounty proceeded out of a deſire to ſatisfie his antient envie, in the deſtruction of all mankind, and ſo he was treacherous to his Offers:Math. 16.26.Matt 16:26 he would have got more then he gave, (for one Soul is more worth then the World, Math. 16.26.) Then what were the Souls of all men; all which had been loſt, had Chriſt conſented to that which the Devil required. And thus you have heard the Point proved. Now let us apply it.

p. 353Ʋſe. Let not all kind of Liberality be magnified, nor all liberall perſons be extolled by us, as the onelyonly men and Worthies of the World: Thieves and Robbers are oftentimes very liberal, and prodigal in expences; they will pay the ſhot for all the Company, and yet not worthy to be commended for their Liberality and Bounty. How many amongſt us are liberal of that which is not their own? So Alexander the Sixth, would give America to Spain; a bountiful gift indeed i… but it was out of the Indians Free hold. The Spaniard and Pope, in Eighty Eight, gave many Lordſhips and Dignities away, but it was out of Englands Exchequer. It was ſaid of Sylla, multa eripiebat, donabat plura. So it may be ſaid of divers; they take from the right Owners, and give prodigally to others, robbing Peter, to pay Paul, (according to the Proverb). So Church-Lands have been taken from Papiſts, and given to Rapiſts, to maintain Hounds and Harlots. How many great men of the World have by oppreſſion and extortion made a thouſand Beggars, and then at the day of their Death, bequeſted a thouſand pounds, or two, to build an Hoſpital to maintain ten? We read of Cain, that he firſt ſacrificed, and then ſlew his Brother; but ſuch, as in their prophane bequeaſts, give of that they have extorted from others, firſt ſlay their Brethren, and then offer a part of their ill-gotten goods for ſacrifice. Theſe are worſe then Cain, in that reſpect. Shall we eſteem theſe liberal, who build Hoſpitals for Children with their Fathers bones? So were the Jews, who bought a burying place for ſtrangers with the bloud of Chriſt. Our Daniel, in his Hiſtory of England, relates, that when Henry the 3d, had ſent a Load of Freez to the Fryar-Minors, to cloath them; they ſent it back again, with this meſſage, That he ought not to give Alms of that which he had rent from the Poor; neither would they accept of that abominable gift: and can we imagine then that God will?

Some are liberal; but it is to thoſe onelyonly that can re-pay them, or do re-pay them. Theſe play at a game of Tennis, toſs the ball to thoſe onelyonly, that will toſs it to them again.

Others are liberal, but it is for baſe ends, to procure reſpect and credit from others, (which they are ambitious of) they ſeek themſelves in their Liberality (as in large Expences on coſtly p. 354Buildings, gorgeous Garments). Thus Titus Veſpatianus knowing how his Father was branded for his inſatiable Covetouſneſs, ſteered a contrary courſe; and by his great Bounty and Liberality was ſirnamed, Delitiae humani generis. So Abſalom made a liberal Feaſt, and, by his Bounty and Courteſie, ſtole away the hearts of the People. So theſe are liberal to ſuch as will couch and bow to them,Paov. 10.16. and to none elſe.

Or elſe their Liberality tends to ſinne, Prov. 10.16. as to corrupt Magiſtrates. So ſome are liberal in giving Bribes, for perverting of Juſtice. Others bountiful to Miniſters, but like Thieves, they caſt them a bone, to keep them from barking. Others in ſeducing men to Popery, or erroneous Opinions, or in inticing to lewd and laſcivious courſes:Prov. 1.14.Prov 1:14 as Prov. 1.14. Such Bounty and Liberality as this is Diabolical, and far from being friendly.

Some mens Liberality is the fruit of Envy. It is ſtoried of Henry the 8. that he gave many flowers to ſome well-deſerving; that in the end of Harveſt, he might burn them in their Hives like Bees.

Ʋſe. And if all Liberality be not friendly, Deut. 16.19. 2 King. 5.16.Deut 16:192 Kgs 5:16then take heed of being inſnared by the Bounty of any, 2 King. 5.16. Bounty, in a Maſter, is a great attractive to his ſervice, and gifts blind the eyes of the wife. Munera magna mihi mittis ſed mittis in hamo, as one ſaid;Numb. 6.22.Num 6:22 ſo may we of the Bounty of many. Such was Balaack's Bounty to Balaam; and then he thought that his Aſs could never go faſt enough to do him ſervice. To refuſe gain, is oftentimes no ſmall gain. So, to refuſe the Liberality of ſome, is many times a point of wiſdom.Dan. 5.17. 2 King. 5.16.Dan 5:172 Kgs 5:16 So Dan. 5.17. 2 King. 5.16. Nor is every kindneſs offered, to be conſtrued as the Prognoſtick of ingenuous love.

Mystically: It is true that Maldonate ſaith: All that is here ſpoken of a friends carriage to his friend, cannot properly be applyed unto God; for he regards not importunity more then frien…ſhip: yet what is ſaid from the Letter, that all Liberality is not friendly, is true alſo, in a Spirituall ſenſe.

Doct. God doth not alwayes give in love.

p. 355He gave the people of Iſrael a King,1 Sam. 8.5, 19. Hoſ. 13.11. Pſal. 78.25. Numb. 11.4, 43.1 Sam 8:51 Sam 8:19Hos 13:11Ps 78:25Num 11:4Num 11:43 1 Sam. 8.5.19. God hearkened to their prepoſterous deſire, and gave them their longing; but it was in anger, Hoſ. 13.11. So when they luſted after fleſh, and deſired that, God yields to them; but that Liberality of his was not friendly, Pſal. 78.25. Numb. 11.4, 33. It had been better to have been without ſuch dainty meat, then to have had ſuch ſowr ſawce unto it. Balaam longs, prayes, and obtains leave to go and gratifie the King of Moab, whoſe deſire was, to have the people of Iſrael curſed: but that permiſſion was worſe then a denyall: Nay,Numb. 23. Math. 8.31, 32.Num 23Matt 8:31Matt 8:32 the Devil himſelf had his requeſt granted, when he deſired to have leave to enter into the Herd of Swine.

Uſe 1 Be not overjoyed then when God heareth thy Prayer, Non eſt magnum exaudiri ad voluntatem, non eſt magnum, ſaith Auſtin, more then once. It is no great matter, that God ſhould hear thy Prayers, and let thee have thy will in what thou deſireſt, and yet not in favour. God, who denieth many things to his in mercy, beſtoweth alſo many things to his Enemies in diſpleaſure: Thou haſt thy ambitious, covetous, revengeful wiſhes: it falls out, as thou deſireſt; yet think not thy ſelf ever the more befriended for this. God doth not hear the Wicked to gratifie them, as he hears his Friends: nor for their Prayers ſake, but for other ends to puniſh them, &c. To all my former Suits, I wil add this, that God would deny me, what he knows to be hurtful for me, notwithſtanding I am earneſt with him for it. Far better it is, to have God's gracious denials, then his angry yieldings. Thus much briefly of the Negative, He gave not, becauſe he was his Friend. The Affirmative follows.

Text. Becauſe of his Importunity.

Doct. Importunity (you ſee) is the prevailing Argument with many: That oftentimes prevails more then Friendſhip, or a good Cauſe. See this in Sampſon, (a good man) how it prevailed with him in a bad Cauſe, Judg. 14.17, 18, 19. & 16.16, 17. through the importunate Sollicitations of his Wife, firſt; and Harlot, next: he wrought againſt himſelf. And how many hath wearineſs p. 356of ſolicitation won to thoſe Actions, which at firſt motion they deſpiſed.

See this further proved in a good cauſe, in that Parable of a wicked Judge,Luke 18.1.Luke 18:1 Luke 18.1. He was one that neither feared God, nor reverenced man. A poor Widow comes to him for a piece of Juſtice, which Conſcience would require him to do▪ both in reſpect of the goodneſs of her Cauſe, and poverty of her Perſon: but when, neither the one, nor other, could prevail, Importunity did it; Becauſe of her Importunity, he did her right.

Uſe. In all honeſt Suits, it ſhall be our wiſdome to hold on, and not give over; albeit we deal with perſons ſeemingly inexorable: indeed, nothing is held more over-bought (by ſome generous ſpirits) then that which coſts them many tedious ſupplications: yet how often doth this Orator, Importunity, procure a diſpatch? If you be blamed for Importunity, ſay as Ariſtippus did to his friend, who reproved him; for that being a Philoſopher, he would ſo abaſe himſelf, as to fall down at the feet of ſuch a Tyrant as Dionyſius was, to obtain a Suit: He replyed, that it was not his fault, but the fault of Dionyſius, that he did ſo, for that he carried his Ear in his Feet.

But in evil things, let us arm our ſelves againſt it: Truſt not to your own power; Importunity and Opportunity do much with the Coyeſt She, (we ſay): ſo in other matters. How many, too late bewail the Importunity of others, as a mean of drawing them into ſinful courſes? Thus did Aaron excuſe himſelf to Moſes, Exod. 32.22.Exod 32:22for his making the Golden Calf, Exod. 32.22. But that would not ſerve the turn; for it is ſaid, that Aaron made them naked in ſo doing. Eaſie Rhethotique draws us to the worſt part, but Importunity drives us.

I ſhall no longer inſiſt on this Doctrine, ariſing from the Letter; the Point principally intended is this.

Doct. Importunate Prayer is prevailing with God.

Moſes, by his Importunacy, prevailed with God for Iſrael: Let me alone, ſaid God, Exod. 32.10. God beſpeaks (as it were) his own freedom: He offers Moſes fair Conditions, and would buy his conſent,Exod. 32.10.Exod 32:10 if he would be quiet: but Moſes follows his p. 357Suit ſtill, makes requeſt for the People, asketh God a reaſon of his anger, ver. 11. Verſ. 11 He gives him a reaſon, why he ſhould not be angry. Thou hast brought them out with a great power, &c. tells him of the Inconveniences that would follow. The Egyptians will ſay, &c. He puts God in mind of his Covenant; yea, of his Oath to Abraham, Iſaac, Jacob, &c. So that God would ſeem to break Covenant; and forſwear himſelf, if he ſhould deſtroy the people: and then concludes with great vehemency. Turn from thy fierce wrath, &c. and repent this evil purpoſe againſt them: and ſee what followed, ver. 14. Verſ. 14 The Lord repented, &c. You ſee Moſes had a hard pull; but by his Importunity he carryed it.

Thus Jacob wraſtled with God and prevailed: You have that ſtory, Gen. 32.24. Eſau comes againſt him,Gen. 32.24. Gen. 48.16. Gen. 32.26, 28.Gen 32:24Gen 48:16Gen 32:26Gen 32:28 an Angel appears to him, wraſtles with him, (which Angel was the Angel of the Covenant; which is Chriſt, Gen. 48.16.) Let me go (ſaid the Angel, Gen. 32.26, 28. I will not, ſaid Jacob, he holds with his hands, though his joynts were our of joynt: Let God ſeem to take Eſau's part, ſmite him, maim him, he will not let go his hold. What is thy name (ſaid the Angel) never did I meet with ſo ſtout a man? Well! kneel down Jacob; riſe up Iſrael, thou art a Conquerour, verſ. 28. Now, Was this ſtrife corporal onelyonly? No, no, hear what the Prophet ſpeaks, Hoſ. 12.3, 4. Nor was it perfunctory and formal prayer, but earneſt and importunate,Hoſ. 12.34.Hos 12:34 He cryed, and made ſupplication, and thus overcame.

Beſides this Parable, of a Friend coming to his Friend at Midnight, Chriſt hath given us another, that of the unjuſt Judge, who heard the Widows Cauſe, in regard of her Importunity; and not otherwiſe, Luke 18. and withall, leaves us a Hiſtory of his own, of the Woman of Canaan, who overcame him, in the behalf of her Daughter, by importunity, (with which Hiſtory we have before acquainted you) ſuch have the Prayers of the godly been.

For the further clearing of the Point, let me ſhew you what this Inſtancie, and Importunacie, in Prayer, is, and wherein it conſiſts. And ſo

Importunate Prayer is a fervent and frequent deſire of the Soul, for ſome ſpecial mercy; ſo as it will take no denial: Or, A fervent p. 358and frequent pouring forth our ſouls to God, without giving over till he grant us our deſires.

There are three things in Importunity: Firſt, Fervency: Secondly Frequency: Thirdly, Perſeverance.

Firſt, Fervency: This conſiſts not in the loudneſs of the voyce (albeit, it be many times expreſſed by loud crying); the Peacock hath a louder voyce, then the Nightingale. Nor in long praying; for God doth not meaſure prayer by the length, (albeit, long Prayers, may be fervent Prayers) but in the crying of the Heart. The earneſt intention, and contention of the Soul and Spirit expreſſed in Scripture,Joel 2.3.Joel 2:3 by renting of the heart, and pouring out the Soul, and crying of the whole heart, Pſal. 119.145, 146. This is added as a Proviſo to effectual Prayer,1 Sam. 1.15. Pſal. 119.145.146. Jam. 5.16. Ver. 17, 18.1 Sam 1:15Ps 119:145Ps 119:146Jas 5:16 Jam. 5.16. where effectual and fervent are joyned together: the more fervencie, the more prevalencie in our Prayer. Eliahs example is added, ver. 17, 18. He prayed, and prayed, (ſo it is in the Original) We tranſlate it, He prayed earneſtly, and he was heard. Thus our Saviour prayed in the days of his fleſh,Heb. 5.7.Heb 5:7 Heb. 5.7. We read of a Dutch Martyr in our own Monuments, one Giles of Bruxels, who was ſo ardent in his Prayer, kneeling by himſelf in ſome ſecret place of the Priſon where he was, that he ſeemed to forget himſelf; and being called to his meat, he neither heard, nor ſaw, who ſtood by him, till he was lifted up by the arms, and then he would ſpeak gently to them, as one awaked out of a Trance.

Secondly, there muſt be Frequency in it: We give not over at the firſt denial; no, nor at the ſecond, if we be importunate, Pſal. 27.4. One thing I have deſired of the Lord and I will ſeek after it: Pſal. 27.4. Pſal. 69.3. Iſa. 62.9. Ver. 6, 7.Ps 27:4Ps 69:3Isa 62:9that is, I have ſought it, and will ſeek again, and again: So Pſal. 69.3. and Iſa. 62.1. For Sions ſake, I will not hold my tongue &c. He would renew his Suit, and follow it: and the like he requires of all faithful Watch-men, that they cry day and night, and not keep ſilence, till they had obtained their deſire for Sion, 2 Cor. 12.2 Cor 12ver. 6, 7. Thus, Paul prayed thrice: and Latimer plyed the Throne of Grace, with, Once again, Lord, once again, restore the Goſpel to England: as if he would have no nay.

p. 359Thirdly, as our Suit is to be renewed,Gen. 32.24.Gen 32:24 ſo we muſt perſevere in it. So Jacob did not onelyonly wraſtle, but continued all night and morning too: He gave not over, till he had what he ſought for: this is injoyned, Col. 4.2. 1 Theſ. 5.27. And that Parable propounded for that very end, that we ſhould pray, and not faint,Col. 4.2. 1 Theſſ. 5.27. Luke 18.1.Col 4:21 Thess 5:27Luke 18:1 Luke 18.1. And thus you ſee, what importunate Prayer is, and wherein it ſtands. Theſe Particulars, we ſhall hereafter, in the verſes following, ſpeak more fully unto: let us now make ſome uſe of this.

Uſe 1 If importunate Prayer, be prevailing Prayer, never marvail that ſo many of us pray, and yet prevail not. The prayers of moſt are but lip-labour, and lip labour is loſt-labour. Lukewarm prayers, God reſpects no more then he doth luke-warm perſons; and ſuch he hath threatned to ſpue out of his mouth, Rev. 3.16.

True Prayer, is not the labour of the Lips,Rev. 3.16.Rev 3:16 but the labour of the Heart, and of the Soul: Moſes prayed earneſtly to God, and yet not a word that we hear him ſpeak, Exod. 14.15. Wherefore cryeſt thou unto me? ſaith God; that is, with inward groanings,Exod. 14.15.Exod 14:15 albeit there was no audible voyce, and God heard that ſtrait. The like did Hannah, 1 Sam. 1.13. and yet ſhe ſpake not a loud,1 Sam. 1.13.1 Sam 1:13 ſhe ſpake in her heart, ſaith the Text, and that fervently, and God heard her, and anſwered her.

Paul, before his Converſion, prayed often, and long too, for he was was a Phariſee, and one of the ſtricteſt and devouteſt of all the Sect, (as he teſtifies of himſelf) and they were given to much praying, as the Scripture teſtifies of them: yet God took no notice of all his formal and hypocritical Prayers; he gave no ear unto them before his Converſion; but when he came to be humbled, and poured forth his Soul earneſtly and fervently, God then ſaid of him, Behold he prayeth, Act. 9.11. Before he prated prayers, now he prayeth prayers: that was prayer, indeed,Act. 9.11.Acts 9:11 which he now put up to God: and that God heard. How often do we pray, and yet forget that we have prayed? Can we think that God will hear us, when we hear not our ſelves? Or remember that Prayer which we have forgotten, that we ever put up unto him.

p. 360Never think to be heard of God in mercy, or to obtain any bleſſing at the hands of God, by thy cold, careleſs, and cuſtomary prayer.Pſal. 141.2.Ps 141:2 David compares his prayers to Incenſe, and no Incenſe was offered without fire: it was that, that made the ſmoak of it to aſcend: Prayer that is cold, makes but a ſmother, and troubles the eyes of God;Iſa. 1.15.Isa 1:15 as he ſhews, Iſa. 1.15. but they are not a ſweet Perfume in his Noſtrils.

Ʋſe 2 Oh! that we were more importunate, in this Duty, then we are, that our Prayers were more fervent, frequent, conſtant, for the poor diſtreſſed ſtate of Chriſts Church, and for our ſelves: the Child hath eſcaped many a ſtripe by his loud crying. Prayer is the Arrow of Deliverance; if it be not drawn up to the Head, is will hardly fly home unto the Mark.

Our Saviour tells us of a King, that (going with Ten Thouſand to make Warre with another that comes againſt him with Twenty Thouſand) ſends an Ambaſſadour,Luke 14.31, 32.Luke 14:31Luke 14:32 and deſires Conditions of Peace, whileſt his Adverſary is yet a great way off. Our Prayers are our Ambaſſadours to God in all our fears and dangers; we ſend them to make our Peace: and as they act our Cauſe, we are ſure to ſpeed. Now it is not by their Rhetorick, and Oratory, that they prevail with God; but by their earneſtneſſe and fervencie: They muſt go to work, as thoſe Ambaſſadours we read of,Iſa. 33.7Isa 33:7 Iſa. 33.7. They muſt cry without, and weep bitterly, and then our Peace will be made: So Luther, when he had been earneſt at his Prayers, came leaping out of his Cloſet, crying out to his Fellows, Vicimus, vicimus; and at the ſame time, the States of Germany, (after long debate) concluded for the truth of the Goſpel, yet unknown to Luther. He was wont to term Prayers, Chriſtianorum Bombarda, the Gun or Canon of Chriſtians. But it is God himſelf that chargeth this Canon, Zach. 4.6. It is not by our might, or by our power, but my Spirit, ſaith God. It is the force of that,Zach. 4.6.Zech 4:6 and the ſtrength of that, whereby we cry Abba Father.Rom. 8.Rom 8

And then Prayer being thus charged, God (out of a willingneſs to be prevailed withall) puts himſelf into the way of a p. 361Shot, he meets ſuch a faithful fervent prayer, and is pleaſed to be wounded with it; yea, God charges and diſcharges the Canon upon himſelf, and he puts good words into our mouthes, and good purpoſes into our hearts, and ſo charges the Canon, and then leaves his Bleſſed Spirit to diſcharge it upon himſelf, and is content ſo to be overcome by it; and yet looks that we ſhould hold the Lint-ſtock, and give fire, by enkindling of the Spirit in the uſe of all good means to make us fervent.

Queſt. But doth not this paſs good manners, to importune the God of Heaven? Will it not be imputed Impudencie in the Creature, to preſs the great Creator to condeſcend to our Requeſts: Princes love it not: mean men affect it not; and will God ſuffer it?

Reſp. But God's ways are not as mans: with him, he is magis importunus qui importunat minus: moſt troubleſome, that is leaſt troub e o…e (ſaith Gregory). It is true,Iſa. 55.Isa 55 that importunate prayer hath ſomething in it,foreign privat. et foreign pudor. of the nature of it, which we call Impudencie: The Friend, in my Text, was ſo importunate, as he was impudent again, (for ſo much, the Notation of the Original Word imp yeth). Impudencie, taken in the beſt ſen…e, as Chriſt here u…eth the wo…d, is ſuch a holy conſtant importunity, as will take no denial; like that in Beggars: So Paulinus, Paulin. Ep…ſt. lib. 1. Epiſt. 4.ſpeaking of the Woman which anointed Chriſt's feet, ſaith, that ſhe was pudenter impudens, & pie improba: and ſuch a modeſt impudencie the Woman of Caenaan had. So Gregory Nazianzen, ſpeaking of his Si…er Gorgon…a, ſaith, that in the vehemency of her prayer, honeſt â quadam impudentiâ egit impudentem, ſhe came to a Religious impudencie with God, ſo as to threaten Heaven, and tell God that ſhe would never depart from his Altar, till ſhe had her Petition granted. So Luther had this Impudence,Melchier Adam in vita Luther's who when Riches were ſent him, refuſed them; ſaying, that he had earneſtly proteſted, that God ſhould not put him off with thoſe things. And yet more; Importunate prayer hath a kind of violence in it. Tertullian ſaith that in the publique prayers of the Congregation, we beſiege God, and take him priſoner, and bring him to our own Conditions: yet this importunity, impudencie, violence, God likes well, (as, in the verſe following, we ſhal further ſhew you.)

p. 362Had Abraham had a little more of this Impudencie, (ſaith one) when he made ſuit for Sodome, Dr. Donn, fol. p. 522. Gen. 18.22, 33.Gen 18:22Gen 18:33it might have done well. Abraham brought down the price to Ten Righteous, and there his modeſty ſtaid him: Had he gone lower, God knows what God would have done; for God went not away (ſaith the Text) till he had left communing with Abraham; that is, till Abraham had no more to ſay to God. Abraham left over asking, before God left over granting: he left over praying, before God left over bateing: and ſo Sodome was loſt.

Obj. But Auſtin ſpeaks of ſome, who pray, nimis ardenter, too too earneſtly: ſo that it ſeems to be a fault to be too importunate.

Reſp. There is a double Importunity; one ariſing from an inordinate deſire of that we crave, having no reſpect to the Will and Promiſe of God: This was in Iſrael, deſiring of a King. And there is another kind of Importunity, joyned with a ſubjection to the Will of God: Math. 26.39, 42.Matt 26:39Matt 26:42And this was in Chriſt, Math. 26.39, 42. This latter, is acceptable and pleaſing; but the other is diſpleaſing: When a man begs prohibited favours, (as Balaam did in begging leave to go to Balaack, and pleaſure him in curſing of God's people: and Ammon to ſatisfie his Luſt) is earneſt with God for that which is againſt his Will revealed, and which in his Word he hath abſolutely denied to give: Or to pray abſolutely for that w^ch he hath only conditionally promiſed to beſtow, and no otherwiſe: and not therein refer our deſires to his good will and pleaſure: This is too much ſawcineſs; ſuch Importunity he cannot brook: ſuch pray nimis ardenter, and that is diſpleaſing.

Quest. But ſay we deſire what is lawful, may we pray alike earneſtly, and importunately, for one thing, as for another; for ſmall things, as well as great; for Earthly things, as for Heavenly?

Reſp. Our Prayers are to be earneſt, as well for ſmall things, as for great: for things Temporal, as well as for things Eternal: but yet not with the like degree of earneſtneſs. The Incenſe muſt ſmoak, and the Pot boyl: this cannot be without fire; yet we make not the like fire to roſt an Egg, as to roſt an Ox.

Some things that we ſtand in need of, are more excellent & neceſſary, being proper and peculiar to the Elect, which God hath p. 363abſolutely promiſed: about theſe we are to wreſtle,Pſal. 42.1, 2. Rom. 15.30.Ps 42:1Ps 42:2Rom 15:30 and ſtrive with God, and take no denial from him. Other things are more common and tranſitory, being but mean and worthleſs, in compariſon of the other, ſcarce worth the naming: concerning which, God is not well pleaſed, that we ſhould ſpend the heat of our zeal. It is worthy of your notice, that our Bleſſed Saviour, in that Platform of Prayer which he hath given us, puts daily bread, before forgiveneſs of ſins: not for that it is to be preferred, but for that it may ſooner be diſpatched, and more time ſpent about the other, which concerns the Salvation of our Souls (there being two Petitions of this nature, for one of the other): for as it is in powring out of ſome Liquors, that which is thinneſt, will firſt come forth, and the thickeſt laſt; ſo is it oftentimes in pouring forth the Soul to God. And thence it is, that the Faithful are uſually more earneſt and importunate with the Lord, towards the end of their prayers (as it was with Daniel and David): This we often find.

Secondly, albeit our earneſtneſs is not to be alike in degree, for ſmall things, as for great; yet our Faith muſt be the ſame, let the thing be what it will be, that we pray for, if lawfull. Small or Great, Temporal or Eternal, (if according to God's Will) we are to reſt aſſured, that it ſhall be granted with the like degree of Faith, ſeeing the truth of God's promiſe, upon which our Faith reſts, is the ſame in all things, as well ſmall as great, and always infallible. In things that God hath not promiſed unto us, yet not forbidden to be asked, an act of Recumbencie is ſufficient; but in ſuch things as God hath promiſed to give, and ſo far as he hath promiſed to give, be it ſmall or great, an Act of Affiance is required.

Queſt. It may yet be demanded, If it be not a fault to haſten God in the performance of his Promiſes, are we not to wait his leiſure? how then are we to importune him, and be earneſt with him about them?

Reſp. Patiently to attend God's time, and yet earneſtly to ſolicite the haſtening of them, may well enough conſiſt. That Prophet that ſaid, Woe to him that ſtriveth with his Maker; that is,Iſa. 45.9. & 64.1.Isa 45:9Isa 64:1 that preſſeth God before his time, ſaith alſo, Oh that thou wouldeſt p. 364rent the Heavens, and come down! Promiſes of ſureſt accompliſhment are to be furthered by our fervent Prayers.Dan. 9.Dan 9 Thus Daniel, albeit that he found the time drew near of Iſraels deliverance, from the Babyloniſh Captivity, yet he prayes earneſtly for the acceleration of it.

And, indeed, that time is God's time, to which he is brought by our Prayers, as that price was God's price, for ſparing of Sodome to which Abraham had brought him by his ſuit and ſolicitation, and not the firſt fifty.

To conclude then, let us all follow God with our honeſt ſuits fear not of being over-bold with him, in importuning of him about that which he hath promiſed to give us; and the more difficult the thing is that you deſire to obtain put thereto the more ſtrength.

Drexellius tells us of a Viſion that a Religious man had at his Prayers in the Congregation. He ſaw a ſeveral Angel at the Elbow of every one preſent, ready to write down his Petitions: thoſe who prayed heartily, their Angels wrote down their Suits in Gold: Thoſe that prayed but coldly and careleſly, their Angels wrote too, but it was with Water: Thoſe that prayed cuſtomarily, onelyonly from the teeth outward, had their Angels by them, who ſeemed to write, but it was with a dry Pen, no Ink in it: Such as ſlept had their Angels by them, but they laid their Pens by: Such as had Worldly Thoughts, their Angels wrote in the Duſt: And ſuch as had envious and malicious Spirits, their Angels wrote with Gall. If this be ſo, I fear few Angels have wrote this day in Golden Letter; but the Pens of the others have gone very faſt. Have a care how thou prayeſt, if thou wouldeſt have them written with the Golden Pen.

And ſo we have done with the propounding part of this Parable, we proceed to what follows.

And I ſay unto you,Text. Verſ, 9, 10, 11, 12, 13. Ask, and it ſhall be given you; Seek, and ye ſhall find; Knock, and it ſhall be opened unto you: For every one that asketh, receiveth, &c.

We have here the Apodoſis, or Applying Part of the Parable: p. 365wherein, firſt, a Mandate, ver. 9. Secondly a ſtrong Motive, to en force it, ver. 10.

In the Precept, or Mandate, we have the Duty, or Work impoſed, laid down in three ſeveral Terms: Ask, Seek, Knock: Secondly, the Warant, I ſay unto you.

The Motive is from a gracious promiſe of Audience, verſe 9, 10. which we have, firſt, Aſſerted; and that is three fold, according to the three-fold urging of the Duty, verſ. 9. Secondly, Amplified and enlarged from common Experience, verſe 10.

We begin with the Mandate, or Injunction; And I ſay unto you, Ask and ye ſhall have &c.

The Warrant offers it ſelf in the firſt place to be ſpoken unto; we begin with that, and then to the Duty.

[I ſay unto you.]

Where, firſt, ſee, by what Authority we do theſe things. (I ſay.)

Secondly, Who are Authorized to perform them, you my Hearers, and Diſciples, [unto you] I ſay.

I ſay.

There are certain ſuppletory Phraſes, which fall often upon the Tongue in our uſual Diſcourſe, and are repeated almoſt in every ſentence; but none more frequently uſed by us then this [ſaid I.] If we relate any ordinary paſſage betwixt our ſelves, and others, every ſecond or third word, (almoſt) ſhall be [ſaid I] when many times it conduceth nothing to that we would ſay, but rather diſcompoſeth the ſtory, and confounds and troubles the Hearer.

This, I ſay, in my Text, is frequently uſed by our Saviour, but never idely nor impertinently.

In the former verſe we had it, [I ſay unto you] and here again we have it, in both places, to very good purpoſe. There it was uſed for Confirmation of the Truth delivered; Here, to Authorize and warrant the work required: From hence we conclude:

p. 366Doct. Prayer is a warrantable work.

There is no Duty belonging to a Chriſtian, that hath better and clearer Evidence for it, then Prayer hath.

It is warranted by Precept often, both in the Old Teſtament, 1 King. 8.33. Pſal. 27.8 & 50.15. And more abundantly in the New,1 King. 8.33. Pſal. 27.8. Math. 26.41. Epheſ. 6.16. Phil. 4.6. Col. 4.2. 1 Theſſ. 5.17, 18. 1 Tim. 2.8. Jam. 5.13. 1 Pet. 4 7.1 Kgs 8:33Ps 27:8Matt 26:41Eph 6:16Phil 4:6Col 4:21 Thess 5:171 Thess 5:181 Tim 2:8Jas 5:131 Pet 4:7 Math. 26.41. Epheſ. 6.16. Phil. 4.6. Coloſ. 4.2. 1 Theſ. 5.17, 18. 1 Tim. 2.8. Jam. 5.13. 1 Pet. 4.7.

It is warranted from the frequent practiſe of God's ſervants in all Ages. Moſes is often found upon his knees, Exod. 14.13. & 32.11. Numb. 21.7. David, thrice a day, Pſal. 55.17. Yea ſeven times a day, Pſal. 119.164. his Pſalms full of Prayers and Praiſes. Daniel kept a conſtant and ſet courſe of Prayer, thrice every day upon his knees, Dan. 7.10. The Apoſtles, aboundant in the Duty, Act. 6.4. So the Church, Act. 2.42. It is reported of St. James, that his knees were horn-hoofed, like the knees of Camels, Exod. 14.13. & 32.11. Numb. 21.7. Pſal. 55.17. & 119.164. Dan. 7.10. Act. 2.42. & 6.4. 1 Cor. 1.2. 2. Tim. 2.19.Exod 14:13Exod 32:11Num 21:7Ps 55:17Ps 119:164Dan 7:10Acts 2:42Acts 6:41 Cor 1:22 Tim 2:19with Prayers. And Gregory, in his Dialogues, writes of his Aunt Traſilla, that being dead, ſhe was found to have her Elbows as hard as Horns: which hardneſſe, ſhe had got, by leaning on a Desk, at which ſhe uſed to pray. And by this Duty, the Saints are known and diſtinguiſhed from others; they call upon God by Prayer, 1 Cor. 1.2. 2 Tim. 2.19.

Nor is there any Duty that hath more Promiſes made unto it, then Prayer hath, for our encouragement therein, as you ſee here is the Text. (Large Promiſes indeed; of which more hereafter.)

Laſtly, the whole Trinity concur in the diſcharge of the Duty; each Perſon hath a hand in this Holy Exerciſe.Rom. 8.16, 17. Heb. 4 14. Rev. 8.3, 4. Joh. 16.23.Rom 8:16Rom 8:17Heb 4:14Rev 8:3Rev 8:4John 16:23 The Holy Ghoſt frameth our Requeſts for us, Rom. 8.16, 17. The Son offereth them up unto his Father, Heb. 4.14. Rev. 8.3, 4. And the Father accepteth them thus framed, and offered up, Joh. 16.23. O noble work!Urſinus. (ſaith one) ad quod tanti Artifices concurrunt, to the performance whereof, ſo many Artizans do concur and meet. The Omnipotencie of the Father, the Wiſdom of the Son, the goodneſs of the Holy Ghoſt; where Goodneſs willeth, Wiſdom diſpoſeth, and Omnipotencie performeth. Theſe things conſidered, who can queſtion the lawfulneſs of the work enjoyned: p. 367yet had we no other Warrant then this in my Text, [I ſay, Ask] it were ſufficient.

Ʋſe 1 Have we not great cauſe then to be humbled and aſhamed for our neglect, of ſo warrantable a work? We are daring enough in doing things forbidden, but very daſtardly and cowardly in good Duties, where we ſhould be bold? We can ſwear without Warrant, curſe and ban without licenſe, and commit many other groſs ſins abſolutely forbidden: but call upon men, to call upon God; to ſeek to him, by Prayer, for pardon, for what is paſt, or for ſtrength for the future: Oh then they dare not preſume, to come before the Lord, and ſpeak unto him. But is it preſumption to do that which is commanded, and no preſumption to do that which is forbidden, upon pain of death? So in other things, we can bear up with the Legality of our Actions, we care not what men ſay or think of us, ſo long as we have Law or Ordinance on our ſide, to juſtifie our doings, (when notwithſtanding they will ſcarce hold out water.) And yet in the diſcharge of this Duty, how timerous and fearful are we, leſt we ſhould offend ſome, and diſpleaſe others, to whom we have Relation, that like not this praying in a morning, nor evening, neither in the Family, nor otherwiſe? Oh the baſeneſs of our hearts and ſpirits, in yielding to ſuch ſuggeſtions! It was otherwiſe with Daniel, Dan. 6.8, 9. Verſ. 10.Dan 6:8Dan 6:9when a Decree was eſtabliſhed by Darius againſt Prayer, Dan. 6.8, 9. that could not drive him from the doing of it, ver. 10. He knew well enough who it was that had ſaid, Call upon me, and was content to hazard his life, rather then to hazard his ſoul (ſaith Chryſoſtome).Chryſ. de Orand. Deum. lib. 1. Polan. in Dan. 6.10.Dan 6:10 Nor could that Edict of Hen. the Third, King of France, reſtrain the Proteſtants in his Kingdom from Prayer, albeit he had thereby ſtrictly forbad them to pray with their Families.

No Prince, nor Potentate, Parent nor Maſter, hath power to forbid what God hath enjoyned, (and that as a ſpecial part of his Worſhip) nor may they be obeyed in any ſuch Injunction ſhould they give it.

And if fear of puniſhment, nay Death it ſelf ſhould not diſhearten us; much leſs ſhould fear of a frown, from ſome that are great, or ſuperiour unto us. It is a good meditation of an p. 368able Divine,Mr. Tho: Fuller, Med. lib. 2. p. 6. concerning the point in hand, hear his words. A Perſon of great quality (ſaith he) was pleaſed to lodge one night in my houſe, I durſt not invite him to my Family-Prayer; and therefore, for that time omitted it, thereby making a breach in a good Cuſtom, and giving Sathan advantage to aſſau…t it: yea, the looſening of ſuch a link, might have endangered the ſcattering of the Chain. Bold baſhfulneſs, which durſt offend God, whileſt it did fear man; eſpecially conſidering, that though my Gueſt was never ſo high, yet by the Laws of Hoſpitality, I was above him, whileſt he was under my Roof. Hereafter, whoſoever cometh within the Doors, ſhall be requeſted to come within the Diſcipline of my houſe, if accepting my homely Dyet, he will not refuſe my Home-Devotion; and ſitting at my Table, will be intreated to kneel down by it, Bravely reſolved!

Uſe. 2 Wherefore, let us ſet upon the Duty, with all boldneſs and chearfulneſs:Joſ. 1.9.Josh 1:9 Have I not commanded you ſaid God to Joſhua (in another caſe) as it he ſhould ſay; Go on couragiouſly, whoſoever doth oppoſe,I Sam. 13.28.1 Sam 13:28 I will bear thee out: Wicked Abſalom would encourage his ſervants to a b…ou…ly act, with Fear not, Have not I commanded you, be couragious, and be valiant: and ſhall his Servants venture upon ſo horrid an act, upon his command, and we not upon ſo ho…y a Duty, upon our Lord and Maſters Warrant? Jacob thus encouraged himſelf, being to go for his own Countrey, by order from God (to paſs by …is Brother Eſau's Territories, whoſe fury he feated) Haſt not thou ſaid unto me, Gen. 32.9.Gen 32:9Return unto thy Countrey & I will deal well with thee, Gen. 32.9. And ſhall we fear and be faint-hearted, in …eeking to Go… by Prayer, having Chriſt not onelyonly to go before us by his example, (as we ſhewed you in the entrance upon …he Parable) but likewiſe commanding us to perform the Duty, who is our Lord and Maſter, to whom we whom we owe abſo…ute obedience? He that healed me the ſame ſaid unto me, John 5.11.John 5:11Take up thy Bed and walk, ſaid the Lame man unto the Jews. Thus an…wer all Oppoſers Mockers, Scorners whatſoever; He that made me, he that ſaved me, he that is now my Advocate, and ſhall by my Judge hath ſaid unto me, Call upon me, ask of me, ſeck to me. Thy face, Lord, will I ſeek.

p. 369Queſt. But whom doth this Concern? who are in the Pattent, or warrant? Is it for any one to come into the Preſence of ſo great a God? or for thoſe onelyonly who are Gods ſpeciall favorites, as was Abraham, Daniel, Job? &c.

Reſp. Our Saviour ſpeaks not here, as to ſome Singular Perſon, I ſay to thee; but generally, I ſay to you, you my Hearers, you my Diſciples. So then,

Doct. Prayer is a work of Generall Concernment, Pſal. 145.10.Ps 145:10It concerns every one, as well as any one; the Saints eſpecially, Pſal. 145, 10. (they are beſt fitted and qualified to pray and praiſe the Lord), yet all men, Generally, 1 Tim. 5.8.1 Tim. 5.8.1 Tim 5:8 Nor is it to be reſtrained to men alone, as if the woman had nothing to do with it, for they are in the Pattent, as well as men. So Wives with their Husbands, 1 Pet. 3.7. and alone by themſelves as did Hannah, 1 Sam. 1.10. and another Anna that was a widdow,1 Pet. 3.7. 1 Sam. 1.10. Luke 2.37.1 Pet 3:71 Sam 1:10Luke 2:37 Luke 2.37. No Sex, State, or Condition but is bound to a performance of this Duty. And thence it is that where we read of any Command to pray in Scripture, uſually it is as large as any of the ten Commandements, binding all perſons to the performance of it.

And yet there are two neceſſary Cautions or Limitations given; the firſt concerns Infants, and Children, Danaeus in orat Dom. c. 4. Pſal. 8.2.Ps 8:2and ſuch as have not the uſe of Reaſon: theſe cannot performe the Duty as yet, and are excuſable: As for that of David, Pſal. 8.2. Out of the mouth of Babes and Sucklings, &c. …hat is to be underſtood of the might and power of God, ſeen in them: yet theſe muſt be taught as ſoon as they are able to Learn, to liſp out Hoſanna, even in their tender years;Eyf. 1. Coloſ. p. 15. theſe ſeeds of direction are to be ſowen in their hearts, even in their Infancy, that ſo they may be in a better forwardneſſe, when they come to years of underſtanding.

Secondly, This is not to be underſtood of all ſorts of Prayers, Publique as well as Private, Vocal as well as Mental: for Publique Prayer in the Congregation vocally, pronounced, and offered up belongs not to all; but to thoſe that are thereunto called, a…s the Paſtor of the Chureh,Acts 6.4. Jam. 5.14.Acts 6:4Jas 5:14 Acts 6.4: Jam. 5.14. Nor are women permitted to ſpeak in the Church, as the mouth of the reſt; neither in preaching or praying; further then p. 370in manifeſting their Aſſent, by cloſing up with Amen.

The grounds or Reaſons of this Doctrine delivered, are theſe.

Firſt, Prayer is a moral precept, and all the Commandements of the morall Law, binde the conſciences of all men, to obedience ſo long as they are in force; and his morall precepts being perpetuall binde the conſciences of all to obedience perpetually.

Secondly, We are all Gods Creatures, and bound to worſhip him as he is our Creator, Pſal. 107. & 147.Ps 107Pſal. 107.147. Beaſts, Ravens, in their kind call upon him, and ſhall we be worſe then they, to whom God hath given the Uſe of Reaſon, that we may ſerve him better then they.

Thirdly, Nor is there any one amongſt us, but ſtands in need of ſome bleſſing or other; and if we want, then muſt we pray for it (as you find in my Text).

Fourthly, None but hold ſomething of God, and muſt pay this Rent; we hold by Coppy what we have, and owe to this Lord ſuite and ſervice.

Obj. But if all are bound to pray then the wicked as well as good; Eſay 1.15. Pſal. 50.16. Prov. 15.8. Reſp. Acts 8.22.Isa 1:15Ps 50:16Prov 15:8Acts 8:22and if ſo, why are they forbidden, Eſay 1.15. Pſal. 50.16. Prov. 15.8.

There is no man, ſo wicked, but ſtands Charged with this Duty, Acts 8.22. Simon Peter calls to Simon Magus to pray to God.

The ſecond Commandement enjoyns the materiall part, and impoſeth the Duty on all.

Secondly, Yet wicked men living in ſin may not pray, for that they ſin in the formall part of prayer, in the right manner of doing it, and ſo take Gods name in vain in the performance thereof, (which is forbidden in the third Commandement). Theſe praying amiſſe without Faith, Repentance, Fear, Fervency, &c. God counts their prayers abominable; and rejects them.

Thirdly, Though wicked men ſin, if they pray not, and ſin if they pray; yet the ſin of ſuch is leſſe, who faile in the manner of praying, then theirs who wholly omitt it: for in the totall p. 371omiſſion of this Duty, there is a double a breach; breach both of the ſecond and third Commandements; but in performance of the duty, (though ſinfully) the third Commandement is onelyonly violated.

Fourthly; Although God do not hear, nor will he hear a wicked man that prayes, in reſpect of his ſin, John 9.31. Yet ſuch may be encouraged to the Duty,John 9.13.John 9:13 as they are Gods Creatures, (though but Ravens) nor will God withhold from them Common mercies, but reward, with Temporall bleſſings, the very ſhaddow of goodneſſe, as he did Ahab, 1 Kings 21.29.

Uſe. If this be a duty of generall Concernment,1 King. 21.29.1 Kgs 21:29 and belongs to all, Let every one make Conſcience of it, none hath a diſpenſation for the omiſſion thereof, from the Throne to the footſtoole; It is not highneſſe, nor honour, nor poverty, nor ſickneſſe; that will diſpenſe with it. Bleſſe the Lord O houſe of Levi, Bleſſe the Lord O houſe of Aaron, ſaith the Pſalmiſt, Pſal. 135. So here, let the houſe of Judah;Pſal. 133.Ps 133 Kings and Potentates of the earth bleſſe the Lord, and call upon his name, let them praiſe him and magnifie him for ever. Let the Tribe of Reuben Nobles and Potentates of the Earth make Conſcience of honouring that God; who hath honoured them: Let the Tribe of Dan, Judges, and Magiſtrates, do the like, calling on God for grace, to execute Judgment without partiality. Let not the Tribe of Gad forget it, men of War, and Martialiſts, that God may teach their hands to War, and fingers to fight. The Tribe of Zabulon, Sea-faring men, and Marriners? theſe have a great need to call upon God, being in the mouth of daunger. So the Tribe of Ioſeph, Students and Schollars: The Tribe of Benjamin, Traffiquers, and Merchants. And the Tribe of Aſhur, Citizens and Courtiers; The Tribe of Iſachar Country-men and Farmers, every Tribe as well as the Tribe of Levi, whoſe calling calls on them, eſpecially to be aboundant in this uDty, All muſt pray; every Tribe muſt call upon the Lord, praiſe him and magnifie him for ever. Revel. 5.8. we read that every one had his harp and viall full of odours, ſo ought,Revel. 5.8.Rev 5:8 this Duty to be performed by every mans own ſelf, and for himſelf. The Juſt ſhall live by his own faith, Hab. 2.4.Hab 2:4ſaith the Prophet, ſo he muſt look to get his living by his own prayers.

p. 372I might reprove the horrible prophanneſſe of moſt families; who are without prayer, and live in an ordinary neglect of this Duty: Let ſuch read thoſe Texts, Pſal. 97.6. Zeph. 3.1. Dan. 9.13. Ezek. 22.30. And of ſuch as neglect this duty in private,Pſal. 79.6. Zeph. 3.1. Dan. 9.13. Exek. 22.30.Ps 79:6Zeph 3:1Dan 9:13 (eſpecially great ones who have greateſt cauſe to pray) ſeldome ſhall you hear of a ſilk-ſtocken worn out at knees with praying. The Lord amend us, for we ſtand in great need of mending.

Thus much of the warrant: now to the work it ſelf.

Ask, Seek, Knock.

Here are three Acts, but the Duty is the ſame, all is by Prayer, albeit expreſſed by a kind of gradation, in three ſeveral termes, whereof the latter imports more vehemency then the former.

Some diſtinguiſh the words thus,Bonavent in Loc. Ask by Prayer, Seek by Living well, and Knock by Perſeverance, and holding out unto the end. And others thus, Ask by Prayer, Seek by Reading, Knock by Repenting: or ex parte petiti, in reſpect of the thing ſought thus. Petite veniam: Quaerite Gratiam, Pulſate ad gloriam: Ask forgiveneſſe, Seek for Grace; Knock to enter into Glory.Aug. In ſhort, (for ſo Auſtin concludes it) To Ask is the Labour of the mouth, To Knock is the Labour of the hand, And to Seek is the Labour of the Heart; ſo that the whole man is to be occupyed, and all the members of the Body, and powers of the ſoul are to be employed in this Duty of Prayer; mouth, heart, hand, all muſt be working when we betake our ſelves to the Duty.

Obj. You may hence take notice of the many wayes we may addreſſe our ſelves, to Prayer; It hath more wayes and Addreſſes, then any other Ordinance; it may be mentall, we may think prayers; it may be vocal we may ſpeak prayers; it may be Actual, we may do prayers: but I paſſe that Obſervation, and pitch upon this, that,

Doct. Prayer is a difficult work, an hard task, and requires our beſt Abilities for the right performance thereof; it is a work that takes up the whole man.

It is ſaid of Epaphras, Coloſ. 4.12. foreign.Col 4:12that he laboured fervently in Prayer for the Coloſſians, even to an Agony, as the word imports, Coloſ. 4.12.

p. 373And when St. Paul went about that work, he cryes out for help, for Gods ſake, beſeeching the Romans to ſtrive together with him in their prayers for him, Rom. 15.30. He was an Artiſt at it, even from his firſt Converſion, Acts. 15.11. and yet he vehemently preſſeth others, to ſet in with him,Rom. 15.30. foreign.Rom 15:30 and put to their helping hands. It is a Striving, and a ſtriving of that nature, as makes the body, yea and ſoul of him, that ſtriveth, to ſhake again.

St. James terms it a working prayer, it ſets the whole man on work, eyes, eares, hands, &c. Underſtanding; Memory, Affections, &c. Jam. 5.16.

The difficulty of this Duty, may appear the better,Jam. 5.16. foreign.Jas 5:16 if we conſider it, in its own nature, and then the Lets and hinderances that we ſhall meet withall in the Performance of it.

In it ſelf we ſhall find it a work full of hardſhip, ſo many Eſſentiall Circumſtances go to make a Prayer, a right Prayer; that the beſt man may juſtly ſuſpect his beſt Prayer.

The Object of our Prayers is God alone, who is to be conceived of in Prayer, as he is; purely, ſimply, ſpiritually, as of an abſolute Being, without form, without matter, without Compoſition: Good without Quality, Great without Quantity: Preſent every where, without Place; Containing all things, and contained of nothing. Nor is this enough to have this awfull, and confuſed Apprehenſion of a Diety without a more ſpeciall, and inward conceit of three in this one; three perſons in this one eſſence; not divided, but diſtinguiſhed; One Iehovah begetting; begotten, proceeding; Father, Son, Holy Ghoſt, yet ſo as that the Son is no other thing, from the father but another Perſon, or the ſpirit, from the Son:Dr. Hall. Decad. lib. 4. Epiſt. 7. Here (ſaith a Worthy of our times,) the path is very narrow; if we faſhion God, after any form of our own, or have any ignoble conception of him, in our Prayers, we ſet up an Idol of our own making, which God will not brook.

On this Object, muſt our hearts be fixed, and ſo looked upon through a mean, a Mediator: in whom we muſt apprehend, a Manhood gloriouſly united to the Godhead, One Perſon in two Natures, without change of either Nature; without mixture p. 374of both, whoſe preſence and merits, muſt give both paſſage, and acceptance to our Prayers. If we conceive nor thus aright, we p…ay not aright; And thus to conceive of the Object in our Prayers is no eaſie matter.

Then for the matter of our Prayer, that muſt be carefully attended unto; nothing may be asked but what is warranted by precept or by promiſe, Every thing (ſaith a grave Divine) will no more bear a prayer, Dr. Harris his Theo. of prayer. Rom. 8.25.Rom 8:25then every ſtream will bear a Ship. Now we know not what to pray for as we ought ſaith the Apoſtle, Rom. 8.25. Many times we crave that which is hurtfull for us; And ſometimes deprecate that which makes for our good, you know not what you ask, ſaid Chriſt to the Mother of Zebedees Children,Math. 20.21.Matt 20:21 Math. 20.21. Error in the matter fruſtrates prayer; and our underſtandings being exceeding corrupt, it is no eaſie matter to know what is good for our ſelves: therefore is the ſpirit:Rom. 8.26.Rom 8:26 ſaid to help our infirmities in this reſpect, Rom. 8.26. If that lift not with us, and before us, (as the word ſignifieth,) and help,foreign. as the Nurſe doth the Child, we cannot do that Duty.

Beſides, the Manner and form of praying muſt be regarded: Error in the Manner fruſtrates Prayer, as well as the matter, Jam. 4.3. Care muſt be had of our words, ſo ſaith Solomon, Eccleſ. 5.2. Be not raſh with thy mouth when thou ſpeakeſt to God. We may not pray as the Iews did eat the Paſſover in haſte, Jam. 2.3. Eccleſ. 5.2. Exod. 12.11.Jas 2:3Eccl 5:2Exod 12:11nor tumble out words in a confuſed manner, (ſo much doth the Originall word imply,) they muſt be diſtinctly digeſted, into Order and Method, (as our Saviour teacheth in that Plat-forme of Prayer preſcribed;) The want of this the cauſe, that men go forward, and backward in prayer like Hounds at a loſſe (ſaith one) and having unadviſedly begun to ſpeak, they know not how wiſely, to make an end.

Nor may the Heart be haſty, in uttering any thing to the Almighty. And Impreſſion, muſt be in the heart of what the mouth makes Expreſſion of. As words may not be to ſeek when the mind utters it ſelf, leſt it be diſtracted; no more muſt the mind be to ſeek, whilſt he Tongue is calling upon God. Now the heart is too raſh in prayer, when it brings not with it thoſe Graces Requiſite.

p. 375Firſt, when it prayes without Underſtanding and Knowledge; as the words of prayer muſt be attended unto, ſo muſt the ſenſe, and meaning of the words: I will pray (ſaith the Apoſtle) but I will pray with the understanding, 1 Cor. 14.15.

Secondly, when it prayes without faith: 1 Cor. 14.15.1 Cor 14:15for as the Apoſtle ſpeakes of the word, Heb. 4.2. It profits not, Heb. 4.2. Jam. 1.6, 7. 1 Tim. 2.8. Pſal. 26.6, & 66, 18. Job 11.3. Eſay 1.16. Pſal. 10.17. 2 Chron. 7.14. Pſal. 34.6, 18. Luke 18.14.Heb 4:2Jas 1:6Jas 1:71 Tim 2:8Ps 26:6Ps 66:18Job 11:3Isa 1:16Ps 10:172 Chr 7:14Ps 34:6Ps 34:18Luke 18:14becauſe not received with faith. No more doth that prayer profit, that is not made in faith, Iam. 1.6, 7.

Thirdly, when it prayes without Repentance, it is too raſh. Pure hands waſhed in innocency muſt be lifted up, 1 Tim. 2.8. So David, Pſal. 26.6. See, Iob 11.3. Pſal. 66.10. Eſay 1.

Fourthly, it is too haſty when it brings not Humility with it, they are the deſires of the humble, that God will hear, Pſal. 10.17. 2 Chron. 7.14. Pſal, 34.6, 18. Proud boaſting Phariſees are beheld alooff off, and ſent empty away, Luke 18.14.

Fifthly, it is too raſh, and haſty, when it comes without Charity, if we would be heard, we muſt bring a Charitable heart with us, ready to give, Pſal. 41.1. and forgive, Math. 6.14, 15,Pſal. 41.1. Math. 6.14.15, & 18. ult. 1 Tim. 2.8.Ps 41:1Matt 6:14Matt 6:15Matt 6:181 Tim 2:8 & 18. ult. As we muſt lift up pure hands, ſo without wrath, 1 Tim. 2.8.

Sixthly, It is too haſty if it comes without Patience: we muſt patiently waite Gods leiſure, if we would have him to hear us. and gratiouſly Anſwer us, Pſal. 37.7, & 40, 1. Lament. 3, 26,Pſal. 37.7, & 40, 1. Lament. 3.26.Ps 37:7Ps 40:1Lam 3:26 No ſubject dares ſend for his Prince by poſt.

Seaventhly, It is too haſty when it comes into Gods preſence, without ſincerity. Our ends & aimes muſt be right, & ſtrait: If we play the Hypocrites and ſeek our ſelves; or lawfull things for by-ends; our prayers are loſt, Iam. 4.3. Paul reſolves when he prayes to pray with the ſpirit, 1 Cor. 14.15.

In all theſe reſpects, it will be found,Jam. 4.3. 1 Cor. 14.15.Jas 4:31 Cor 14:15 that it is a difficult work to pray aright. No other Duty requires ſo ſtrong abilities, as prayer doth. The whole man, muſt be taken up in it, Invention, Judgment, Will, Memory, Affections, Tongue, Hand, all: Many pinns in a Lace, make it hard in weaving; and many ſtrings in an Inſtrument the more difficult in fingering.

As prayer is difficult in it ſelf to performe aright, ſo the many Lets and Impediments that we were ſure to meet withall, when we go about it, adds unto the Difficulty thereof.

p. 376Theſe Lets are of two ſorts; Intrinſecall or Extrinſecall from within, or from without our ſelves.

From within our ſelves, There is naturally, a great deal of enmity in us againſt this Duty, which keepes us from comming into Gods pr▪ ſence, Rom. 8.7. Pſal. 14.4. The duty, is very ſpirituall, Rom. 8.7. Pſal. 14.4.Rom 8:7Ps 14:4and we are naturally carnall, and it is no eaſie matter to bring theſe two together: And in the beſt and moſt regenerated perſon,Math. 26.41.Matt 26:41 (although the ſpirit be willing yet) the fleſh is weak; It being, but partly mortified, will hand back, and falter, and kick with the heele againſt this Duty. When are our ſpirits more dull and heavy, then when we betake our ſelves unto prayer? when doth Corruption ſhew it ſelf more, then when we go about it? Pſal. 40.12. or, When are our hearts more fugitive? we look our Door,Pſal. 40.12. Nihil in mundo eſt fugacius corde meo. Bern.Ps 40:12 throw our ſelves down in Gods preſence: bend all the powers and faculties of our ſouls upon him, in the beſt manner that we can, and ſuddenly by reaſon of this unmortified corruption that is in us (ſaith one) we may find our ſelves ſcattered into vain thoughts; or ſinfull thoughts; we are upon our knees, we talk and think not what we ſay: we rally again our forces, try to do better, and preſently do, as we did before; we find that we have forgotten, what we were about; but when we began to forget we cannot tell. Should God or his Angels aske us, when we have done praying; when we thought laſt of him, in that Prayer we laſt made to him? we ſhould be poſed,Hier. in Dialog. adverſ. Lucifer. Hierom laments this in himſelf. My minde, (ſaith he) is wandring or walking in this, orthat Gallery, of elſe telling, or counting this or that ſum of money, or divers others wayes miſled or ſeduced. Theſe hinderances we may find within our ſelves.

Then from without our ſelves, we ſhall meet with Lets too: Sathan, he will be moſt buſie with us in tempting, when we are moſt buſie in praying; he ſeeks by ſubtilty, to beat us off from the Duty: Thou pray, thou Hypocrite? thy perſon is abominable; thy prayer loathſome: come not into the preſence of ſo great a God, and full of Purity, and Majeſty he will conſume thee. If this take not, but that we will needs betake our ſelves to prayer, then he will be interrupting of us, by his ſuggeſtions, p. 377and jog us one the Elbow: he will needs be talking to us, when we are moſt buſie in ſpeaking to God; ſometimes of good things, but now unſeaſonable: ſometimes, of evil things: evil thoughts ſhall be ſuggeſted, we know not how, nor whence, and all to hinder Audience. When two go to Law together,Full. Med. lib. 1. p. 80. one with another, the Plaintiff will do what he can to hinder the Defendant, that the Judge may not hear what he is able to ſay for himſelf, and in his own cauſe. In like ſort, the Devil, the common Plaintiff, and Accuſer of Mankind, when he ſeeth us upon our knees, pleading for our ſelves by Prayer,Playfer. and pleading for favour and mercy from God, the Judge of all: then doth he ſeek to moleſt and trouble us, and the Pythoniſſe did St. Paul, Act. 16.16.Act. 16.16.Acts 16:16

And from the World we ſhall meet with many Lets likewiſe: this buſineſs calls us away; that Friend comes to ſpeak with us; a knock at the Door; the whining of a Dog; the humming of a Fly; a noiſe in our Ears; a light in our Eyes; an any thing; a nothing, will make us neglect God, and this his ſervice. In this regard, our Saviour wills us, when we go to Prayer, to ſhut the Door, Math. 6.6. ſo as to ſhut out diſtractions: and yet no ſhutting of the Door will do it ſo, as to keep out all,Math. 6.6.Matt 6:6 till the everlaſting Doors be opened unto us;Rev. 22.14.Rev 22:14 till we enter in by the Gates into the City of the Living God. And thus you ſee the Point propounded, proved, and confirmed: Now let us hear it applyed.

Ʋſe 1 We may, from hence, be firſt informed of the Holineſs, and Excellency of Prayer: For the more excellent and holy an Action is, the harder it is to be performed well: now by how much this exceeds other Actions in Holineſs, by ſo much the more difficult is the performance of it. To preach or hear the Word, as we ought, is a hard Task: and yet it is eaſier to hear, or preach the Word, two hours, then to pray one quarter: It is more eaſie to ſpeak of God, ſaith Ambroſe, then it is to ſpeak unto God.

Ʋſe 2 It likewiſe diſcovers the errour of thoſe, who think it an eaſie thing to pray aright: Some can begin it, and go roundly through with it, without diſtraction, be it an hour together, if occaſion be: but it is a ſign the Cart is empty, when the horſes p. 378run away with it ſo eaſily and lightly. Others think they can do that, and other things beſides; they can ſay their Prayers, and waſh their hands, button their doublets, comb their heads; and do what not? They can talk with their Servants, and pray too; tell the Clock, and pray; bid put out the Dog, ſhut the door, and pray, &c. A Spiritual uſe may be made of theſe things, and ſome Ejaculations, or ſuddain liftings up of the Heart, may be uſed in the doing of theſe Natural Actions; but in Solemn Prayer they have no place, ſeeing the whole man muſt attend upon it: men may ſay their prayers, and ſing prayers, and read prayers; but to pray Prayers, is another matter then they take it to be.

And there are others, who eſteem of Prayers as lightly, and ſleightly, which is the Reaſon they are ſo prodigal of them. Not a Canting Rogue, nor Vagrant, that goes from door to door, but will tell you that they will pray for you; albeit, if you give them nought, they will curſe you to your face… they do by their prayers, as Beggars do by their Rags, they hang them upon every hedge they come at; and you may judge by that what they are. How can thoſe pray for others, that are not able to pray for themſelves?

Uſe 3 As for thoſe who have ability to pray, and do indeed pray for us, let us with all thankfulneſs acknowledge their pains and love: It is a hard task that we put our friends unto, when we deſire their prayers for us, or ours; and a hard task that they undertake for us, when they promiſe to perform it (albeit, a Duty) and who ſo doth faithfully, and truly diſcharge it, doth perform a friendly Office indeed: be not unwilling to ride and run for them, who are willing to pray for thee.

Ʋſe 4 But the principal uſe that we ſhould put this Doctrine unto, is to exhort us, when we ſet upon this buſineſs, to go about it, as about a difficult and hard piece of ſervice: A principal cauſe of neglect, eſpecially in ſome families, is the difficulty: but difficulties in the way to Heaven ſhould not dant us, nor diſcourage us, but put the more life & courage in us.Quint. Curt. lib. 8. As when Alexander met with Porus, and ſaw his mighty Elephants and Army, he told his friends, that now he had found a people equal to his heart, on whom to try his valour: So ſhould a Chriſtian ſay, Now I have p. 379met with a Duty, that will try my beſt abilities, and ſo ſet upon it with the more courage, and reſolution of ſpirit, and preparation. Now becauſe ſome have a better inclination to perform it, then power to do it, let me give you ſome general Directions, wch being obſerved, may facilitate the work, proceeding therein in good order: A Truſs well packt together, is the better born (as you know). We read of the Builders of Babel, that they would build a Tower to reach up to Heaven, &c. This was their folly; but, in Prayer, we erect up a Building that reacheth to the Clouds. Now, as wiſe Builders do in building, ſo let us do herein.

Firſt, with that wiſe Builder, which our Saviour tells us of, Luke 14.28. Sit down, and count your cost: Luke 14.28.Luke 14:28Conſider what charge you muſt be at in the doing of it; all the care, and all the intention that may be, is little enough for the ſervice. Many Lets, and Hinderances, from the Devil, the World, and the Fleſh, you muſt expect to meet withall (as before was ſhewed). Now unleſs thou putteſt on an unalterable Reſolution, to break through all Lets, thou ſhalt never keep a conſtant courſe in it, or keep thy ſelf from a formal and cuſtomary performance of it: Say then to thy Soul, If I will betake my ſelf to this work, then this coſt I muſt reſolve to be at: And lay it as an inviolable Law upon thy ſelf, that no Let whatever, (that is not neceſſary) ſhall hinder thee from the performance of it, after thou haſt reſolved to ſet about it. Firſt, provide materials for the Building. Secondly, frame it orderly. Thirdly, prepare the ground, whereon to erect the Building. Fourthly, then rear up the Structure. Fitting matter muſt be provided for Prayer, as David did, for the Building of the Temple, 1 Chron. 22. All materials muſt be laid in before-hand. The wiſe Preacher (ſaith Solomon, Eccleſ. 12.10, 11. ſought to find out acceptable words; he ſpake not at adventure, what came into his mind upon the ſuddain, but prepared the general heads and parts of his Exhortation before-hand. We like not that a Preacher ſhould ſpeak to us, without premeditation and thinking. Now Preaching is God's ſpeaking unto us; Praying, is our ſpeaking unto him; And ſhall we ſpeak to him ſuddainly, and inconſiderately, when we are not willing that he ſhould ſpeak to us after that manner? Read p. 380Hoſ. 4.2. Take with you words, &c. Yet our words muſt not be affected, but ſuch as are plain, apt, and ſignificant.

But this is the leaſt; provide matter, and words will not be altogether wanting: Did you ever know a Beggar want words, that was pinched with need?

We may be furniſhed with Matter out of the Book of the Scriptures, by that which we read, or hear. If buſineſs permit, ſome part of the Word would be read daily: It is a good preparative to Prayer, and doth furniſh us with fitting matter to commend to God: Read the Law, and out of that gather a Catalogue of ſins committed, and Duties omitted: Read the Goſpel, and out of that gather a Catalogue of Pretious Promiſes made in Chriſt, unto us, in every condition that we are, or can be in. If this be wanting, that we cannot read, then remember what you have heard the Sabbath day before. That Sabbath was ill ſpent, the Sermon weakly preached, that doth not afford ſome ſtore of Proviſion for Prayer, all the week after.

And, as hearing and reading will afford Matter for Prayer, ſo Meditation and Obſervation affords plenty. Meditate on what may humble thee, what may raiſe thee, what may encourage thee, to come before God. More particularly, meditate on God's greatneſs, goodneſs, power, truth, mercy, and other of his Attributes. Theſe afford great ſtore towards this Fabrick; the Houſe of Prayer, and Duty of Prayer. Then meditate on thy own ſinful corrupt nature, proneneſs to evil, backwardneſs to good, &c. of your own wants and weakneſſes, and the greatneſs of the benefit you deſire, and you ſhall be furniſhed with matter.

And as Meditation, ſo Obſervation will furniſh you abundantly. Obſerve the Paſſages of God's Providence towards his Church in general, you ſelves, and yours in ſpecial, and that daily and hourly, in protecting, preſerving, providing for it, and you: this do, and you cannot want matter for Prayer; you ſhall be furniſhed abundantly.

And then having found Materials, proceed as Builders uſe to do. The Carpenter (ſaith one) being to build an houſe, hews not his Timber at an adventure; but before-hand, projects in his mind the ſeveral Rooms and Parts, and accordingly diſpoſeth p. 381of his Timber. He lays this by for Groundfil; that, for Spars; that, for Windows; that, for Studs, &c. and fits every piece for its proper place, according to the Idea and Platform conceived. So ſhould we propound certain general Heads in our mind, &c.

Now the Heads of Prayer are ordinarily three, Confeſſion, Petition, Thanksgiving. To the Head of Confeſſion, Pſal. 51.4. Iſa. 59.12, 13. Noh. 9.10. Dan. 9.10, 11. Ver. 14. 1 King. 24.17Ps 51:4Isa 59:12Isa 59:13Dan 9:10Dan 9:11the evils of Sin and Puniſhment, are to be referred. The Evil of Sin Original, Pſal. 51.4. Actual, Iſa. 59.12, 13. Omiſſions and Commiſſions, Nehem. 9.10. Dan. 9.10, 11. The Evil of Puniſhment. Publique, Dan. 9.14. Private, 1 King. 24.17.

To the Head of Petition refer all our deſires, for our ſelves,1 Theſſ. 5.18. Pſal. 103.2.1 Thess 5:18Ps 103:2 or others, either for the averting of evil, felt or feared, which we call Deprecation: or for the obtaining of good, Temporal or Spiritual, which we call Apprecation.