The Fast Friend, Text (10 of 11)

The Fast Friend · Text (10 of 11)

p. 381To the Head of Thanksgiving, refer all mercies received from God, either privative, or poſitive for this life, or a better; For Body, Soul, Name, Eſtate, beſtowed on our ſelves, or ours. And thus we are to proceed orderly, and place all in a due Form,Epheſ. 1.3.Eph 1:3 each part may be enlarged, from God's glorious Attributes, Word, and Works.

We read that Moſes built the Tabernacle in all things alike to the Pattern, he ſaw in the Mount. So let us build, according to Rule given us. Chriſt, from the Mount, preſcribes a pattern to us, Math. 6.9.Math. 6.9.Matt 6:9 It is framed in form of the Decalogue the three former Petitions reſpecting God; the three latter, our ſelves, and others: that Platform is moſt excellent; and yet without doubt, it was not Chriſt's intent, to tye us ſtrictly to that Method and Order; for then ſhould other of God's Servants have ſinned, who have ſometimes begun Prayer with Thanksgiving, (as David often) and ſometimes with Confeſſion; as Dan. 9. Nor would our Saviour have commanded us; Firſt, to ſeek the Kingdom of Heaven, and the Righteouſneſs thereof; Math. 6.33, ſeeing in that Form,Math. 6.33.Matt 6:33 the Petition for Daily Bread, is ſet before that for Remiſſion of Sins. But our Saviour's intent is principally to direct us in the matter of our prayers.Aug. Tom. 10. Hom. 4…. de orat. Dam. After this manner, pray ye: as if he ſhould have ſaid, Pray the matter herein contained. Let this Form direct you what you p. 382muſt ask.Paraus, in Math. 6.9.Matt 6:9 If you can refer your Requeſts to ſome of theſe Petitions, you may be bold to ask it. And pray with the Affections here expreſſed, and enjoyned: but whether we begin with Confeſſion, Petition, or Thanksgiving, it is left to the liberty of him that prayeth, and as he finds his heart diſpoſed. If thou findeſt a chearfulneſs of Spirit in thee for mercies received, then Thanksgiving may have the firſt place: If thy heart be affected with grief and ſorrow, then Confeſſion of ſin, and deſire of pardon, may precede; onelyonly let God's glory, in general, be firſt in our aim: next, our own, and our Brethrens ſalvation: and laſtly, the things of this life. So ſhall we build, according to the Pattern given us in the Mount; The Rule of Scripture.

A third thing that Builders do, is to rid the ground of Rubbiſh, and make it fit, before they ſet up their Frame: Such a riddance muſt we make, before we enter upon the Duty. Firſt, of Sin in general. If I regard wickedneſs in my heart, God will not hear me, Pſal. 66.18.Ps 66:18ſaith David, Pſal. 66.18. The Conſcience of guiltineſs, gives a ſtab to our Prayers, and puts us out of heart of being heard. Mr. Perkins tells us of one that had ſtollen a ſheep, who ever found it in his way, when he went to Prayer, and could find no reſt, till he had confeſſed and made reſtitution: Our Conſciences are never more ſtirring and active, then when we betake our ſelves to Prayer: If we have let our ſelves looſe to any ſinne, then be ſure our Conſciences will be flying in our faces: Ah Wretch! how dareſt thou look God in the face? Remembereſt thou, what thou lately didſt? What thou ſaidſt, &c? and canſt thou think to ſpeed? Thou muſt waſh off the ſtain of ſinne,Iſa. 1.10.Isa 1:10 by godly ſorrow, and quiet thy Conſcience in the bloud of Chriſt, before thou enter upon the Duty.

Next, rid thy heart, more particularly, of all distractions ariſing from Worldly Cares, Domeſtical Diſcords, private Paſſion: theſe preſs downward,Pſal. 40.12. 1 Pet. 3.7. Gen. 15.11.Ps 40:121 Pet 3:7Gen 15:11 and keep our Thoughts from aſcending, Pſal. 40.12. they interrupt Prayer, 1 Pet. 3.7. and muſt be removed, as Abraham drove away the Birds that would rob him of his Sacrifice.

They muſt be dealt withall,Math. 19.22.Matt 19:22 as Chriſt did by the Minſtrels, in Jairus his houſe; turned out of doors.

p. 383Some thoughts of Worldly things are allowable in Prayer, to the end, that we may pray for direction, and good ſucceſſe therein; elſe why did Chriſt teach us to pray for Daily Bread? But when we think on theſe things, our Thoughts may not be Worldly, through Diſtempers and Diſtractions about the ſame. Abide you here, (ſaid Abraham, to his Servants) with the Aſſe, Gen. 22.5.Gen 22:5and I, and the Lad, will go yonder and worſhip, and come to you again. So ſay to all diſtracting Thoughts, in this Duty: Stay you here, I, and my Saviour will go alone, and pray yonder, and come again to you; but, at this time, I may not be diſtracted with you.

This being done, then, in the laſt place, up with the Frame, reat up the Structure, fall upon the work it ſelf. And now do as Nehemiah did in building up the Walls of Jeruſalem, Neh. 3.Neh 3wherein every one was employed; ſome at one Gate, ſome at another: So muſt it be here; every power of the Soul muſt fall to work: The Underſtanding in conceiving; the Memory, in retaining; the Will, in inclining; the Affections, in moving to, and fro, carrying, and recarrying. The whole Soul muſt be buſied: otherwiſe, as Samballat, and Tobiah ſcoffingly ſaid to thoſe Builders,Cap. 4.3. If a Fox go up, he will break down the Wall; (And a Fox; yea, Foxes will aſſay it the Devil and his young Cubs.) Wherefore, as they did, ſo muſt we; employ our Hands, as well as our Hearts; build with the Trowel in one Hand, and the Sword in the other: They watcht, and wrought: ſo, Watch and yray, Chap. 4.17. Math. 26.41. Col. 9.3. 1 Pet. 4.7.Matt 26:411 Pet 4:7Math. 26.41. Yea, Whileſt you are praying againſt Corruptions within, Temptations without, that we be not enſnared, and circumvented by Sathan's Baits and Methods.

And foraſmuch, as the Builder builds in vain, unleſs the Lord builds with him, Pſal. 127.1. Go to God,Pſal. 127.1.Ps 127:1 and deſire the aſſiſtance of his Spirit, in the performance of the Work: It is a Spirit of Prayer and Supplication, Zach. 12.10. Rom. 8.26.Zech 12:10Rom 8:26Zach. 12.10. and it is a helper of our infirmities, Rom. 8.26. And that,

Firſt, in teaching, and prompting us what to ſay.

Secondly, in ſtirring up devout Affections in the Soul, which expreſs themſelves by ſighs and groans.

p. 384Thirdly, in enabling us to attend to the things we pray for: Thus, if we obſerve and follow theſe directions, the work, although difficult in it ſelf, will become more eaſy to us, ſo that we need not be diſheartned in it.

Uſe. 5 The laſt Uſe that we will make of this Point, is for the ſingular comfort of ſuch as have ſome ability given them to performe this Duty, and that find their hearts opened and enlarged in the performance of it: a notable Teſtimony it is that …uch belong to God, and have ſome meaſure of his Spirit given unto them, without the aſſiſtance whereof we could not be enabled to diſcharge ſo difficult a work. David thanks God that he found in his heart to pray, 2 Sam. 7.27. Gal. 4.6.2 Sam 7:27Gal 4:62 Sam. 7. It is the ſpirit of God that helps our infirmities in prayer, Gal. 4.6. and that puts life into our prayers, and makes them fervent, and helps with ſighs and groanes, &c: if then thou haſt this gift; albeit not in the like meaſure that others have, yet then thou haſt the ſpirit of God that doth enable thee even with the ſpirit of Adoption. I have known (ſaith one) many wicked men heare;Mr. Henry Smith in his Ladder of Peace. and I have known many wicked men ſtudy, and I have known many wicked men faſt, and I have known many wicked men preach, and I have known many wicked men Counſell, but I did never know any wicked man pray well, or any that could pray well live wickedly: for praying will either make a man leave ſinning, or ſinning will make a man leave praying. Hearty prayer, (eſpecially in ſecret unto God,) cannot poſſibly ſpring from an heart that maintaines it ſelf,Job. 27.10.Job 27:10 and nuzzels it ſelf in any noyſome luſt, Job. 27.10. Such a one cannot ſet his delight on the Almighty, nor call upon God at all times, for that is a ſpeciall gift, and peculiar to the Saints: the prayers of an Hypocrite may come from his lips, or from his braines; but there is nothing of Gods ſpirit in them. But here ſome ſcruples ariſe to be removed.

Obj. Some tender heart, and pious ſoul may object that in their prayers, they have many ignoble conceptions of God, and the more they think of his eſſence, the more they loſe themſelves; So that they can take little comfort in their prayers, they are out of heart with them, and have no hope that they ſhall ever be heard or excepted.

Reſp. It is true that we are all naturally borne Idolaters, and are p. 385very prone to faſhion God to ſome forme of our own; and this proneſſe diſcovers it ſelf in the very beſt, and in no duty more then in prayer, but this want ſhall be covered by Chriſts interceſſion, and our ſuites followed in Heaven by his advocation, 1 John 2.1.1 John 2.1.1 John 2:1 But for your further direction and ſatisfaction in this Caſe, know,

Firſt, that there is no direct beholding of God in his Eſſence and Infiniteneſſe; if we conſider him ſimply and abſtractively,Adaequatus conceptus. no finite Creature is able to comprehend him.

Secondly, we muſt conceive of God as he hath deſcribed himſelf in his word: though we cannot conceive of him fully as he is; yet we ſhould ſtudy well the Attributes of Gods prayſes, and conceive of him as his word reveales him to be.

Now there are two wayes, whereby we uſually make repreſentations of men, or other Creatures: Statuaryes have one way, Painters another. Statuaryes do it, by ſubſtraction; they take away or pare off ſome part of the Timber or ſtone which they work upon, and then that which they leave becomes like that man whom they would repreſent. Painters do it by Addition; whereas the Cloath or Table preſented nothing before, they add Colours and Lights and ſhaddowes, and ſo there ariſeth a repreſentation: both theſe wayes, the Scripture repreſents God unto us. Firſt as a Statuary, per viam Negationis, by Negation or Subſtraction: hereto tend all thoſe Attributes which we call Negative, as God is Immortall, Unchangeable, Inviſible; 1 Tim. 1.17. 2 Tim. 2.13. Act. 17.24.25. Tit. 1, 2.1 Tim 1:172 Tim 2:13Acts 17:24Acts 17:25Titus 1:2He cannot lye, He cannot dye, &c: 1 Tim. 1.17. 2 Tim. 2.13. Act. 17.24, 25. Tit. 1.2. And he that hath learned (in this Caſe) to Abſtract from God, whatſoever hath the leaſt affinity, with the leaſt imperfection found in any Creature conceives of God beſt. We muſt go above all ſimilitudes and likeneſſes in his worſhip.

Secondly, it repreſents God unto us, per viam Eminentiae, by way of eminency; putting upon God in the higheſt degree whatſoever is good in the Creature, and hereto tend thoſe Affirmative Attributes which are given him, as that he is moſt wiſe, moſt high, moſt holy, moſt juſt, &c. Acts 7.48. Rom. 17.27. &c. and this is an excellent way to take up God,Acts 7.48. Rom. 16.27.Acts 7:48Rom 16:27 and conceive of p. 386him; ſeeing our hearts cannot conceive his nature, we ſhould fill them with an impreſſion of his prayſes; & remember that he we call upon is an All-ſeeing, All knowing, All-ſufficient God and ſuch a one as he hath proclaimed himſelf to be, Exod 34.6.Exod. 34, 6.Exod 34:6

Thirdly, if we be yet prone to conceive of Likeneſſes, it may much help us, if we conceive of God, as dwelling in the humane nature of Chr…st: thou may'ſt ſet before thy minde his humane nature adoring the God head in him, as conceiving of God in that humane nature thou thinkeſt of, Coloſ. 2. 9. John 17.3. John 14.9.Coloſ. 2.9. John 17.3. John 14.9.Col 2:9John 17

When a man looketh into a Crystall Glaſſe, it caſteth no reflex; but put ſteel upon the back of it, and then it caſteth a reflex: So, when we cannot ſee God himſelf, we muſt put the Manhood of Christ, as it were a back to his Godhead, and then it will caſt a reflex to us. But here remember, that we do not ſet before our minds Chriſt-man, and ſo worſhip him without any more adoe: but conceive of the Man-Chriſt, and then worſhip that God head that d…vells in him, and then we do right.

Obj. Secondly, Gods Children ſuſpect their prayers; and queſtion the aſſiſtance of the ſpirit, for that they want words, they cannot unter themſelves in any good method; yea many times they are dumb, and have nothing to ſay when they ſhould pray.

Reſp. This hath been the ſtate and condition of many of Gods deareſt Children; David lamented it in himſelf, Pſal. 77.3. he could not ſpeak, Pſal 77.3. Pſal. 32.3. & 102.5, 6. & 55.2. Iſay. 34.14. Pſal. 142.3.143.4.Ps 77:3Ps 32:3Ps 102:5Ps 102:6Ps 55:2Isa 34:14Ps 142:3Ps 142:143Ps 142:4that is, diſtinctly and orderly: he was ſometimes ſo unlike himſelf, in reſpect of the forme of prayer, as if he had not been the ſame man, Pſal. 32.3. & 102.5, 6.7. & 55.2. So Iſay. 34.14. And this may proceed from abundance of preſſures, and amazements of the ſoul, Pſal. 142.3. & 143.4. Yet know,

Firſt, the ſpirit of prayer may be in thee▪ and work effectually,Rom. 8.26.Rom 8:26 when words are wanting, Rom. 8.26. Sighs groanes, teares, ſhall ſupply that want, as it doth in a dumb man, his very dumbneſſe ſpeakes, the moving of his lips ſpeaks; or in a ſick Child, when it cannot ſpeak for paine, yet the ſigne it makes, ſpeaks; the watery eye ſpeakes, groanes ſpeake, the lifting up of the p. 387eye ſpeakes; the Paren… knowes the meaning, and is moved: So is it in this Caſe betwixt God and us. They voyce of Prayer is not abſolutely neceſſary; being but an accident, the ſubſtance of Prayer being the deſire of the heart; and the matter is not much, if the dore of the heart, be ſhut when the Cloſſet of the heart is open.

Secondly, know, that even then God heares thoſe broken prayers, Pſal. 77.1. & 38, 9. & 39.12. Iſay. 38.5. Lament. 5.56.Pſal. 77.1. & 38.9. & 39.12. Iſay. 38.5. Lament. 5.56. Pſal. 119.25. verſe 159. Iſay. 64.7. 2 Tim. 1.6. Hoſ. 14.2.Ps 77:1Ps 38:9Ps 39:12Isa 38:5Lam 5:56Ps 119:25Isa 64:72 Tim 1:6Hos 14:2 He heares chatterings, he heares ſighs, he heares teares: And yet in this Caſe; Firſt, lament and bewayle thy indiſpoſedneſſe to the duty, as Pſal. 119.25. v. 159. Secondly, yield not to it, but ſtirr up the gift of prayer that is in thee, Iſay. 64.7. 2 Tim. 1.6. Thirdly, take unto you words, Hoſ. 14.2. Uſe the help of ſome good Forme. Some think this to be a ſtinting of the Spirit, and a pinnioning of the wings of the Dove. But how is the Spirit limited in a ſet-Forme, more then in ſinging one of Davids Pſalmes? or joyning with others in prayer which is required, 1 Cor. 14.16. A good Horſe-man may ſometimes uſe the help of a block to ſave his ſtirrop.1 Cor. 14.16.1 Cor 14:16 Had not ſet Formes bin lawful, God would not have preſcribed them,Numb. 6.24, 25, 26.10.35. Luke 11.1. Math. 26.44.Num 6:24Num 6:25Num 6:26Num 6:10Num 6:35Luke 11:1Matt 26:44 as he did under the Law; nor Chriſt & his Servants uſed them, as they did under the Goſpel. Children learn to go firſt by a form, before they go alone. If ſome men had longer learned to pray by a ſet forme, they would (it is like) have prayed better without them then they do.

Obj. 3 Yet there is one thing more that much troubleth the Godly in their prayers; they cannot confine their thoughts, and keep them to the point in hand: they are wandering and roving, ſo that they feare their prayers will not be regarded.

Attention is two-fold,Reſp. Ameſ. Caſ. Conſ. lib. 4, c. 14. Baldwin. de Caſ. Conſc. lib. 2. c. 7. Caſ. 14. Actuall which is a conſtant and diſtinct attending to what we ſay; or Virtuall when we proceed in the ſame diſpoſition, and deſire of attending which we had in the beginning of our Prayers. The former is moſt laudable, but if the latter be not wanting, our Prayers ſhall not be rejected.

Secondly, wandering thoughts and diſtractions are of two ſorts: ſome ariſe through our own negligence, and are voluntarily admitted; theſe turne our prayers into Sin; Others there are that ariſe not ſo much from our own neglect, as from weakneſſe and temptation of Sathan; they break in upon us uninvited and are undergon with griefe; theſe exclude not comfort. Our p. 388devotions ſhall not be loft, becauſe of ſuch deviations. God is much delighted in our labour of Love, Heb. 6.10.Heb 6:10Heb. 6.10. that is, in thoſe dutyes, which out of Love to him we performe with labour, and ſtriving. Thoſe prayers are not alwayes beſt pleaſing to God, wherein we pleaſe our ſelves beſt, or which we performe wi…h moſt facility and attention. The worſt prayers that we make (to our own ſenſe,) ſpeed often beſt; and then we pray moſt happily, when we ariſe moſt humbled. Thoſe prayers that we performe with mighty conflicts, and oppoſitions are the moſt acceptable prayer. God who puts all our Teares into his bottle, all our ſighs into his boſome, all our words into his Regiſter, will alſo ſpread that ſincerity, that zeale, with which thou entered'ſt into thy prayers, over thy whole prayers: and where thy zeale is too ſhort, Chriſt will ſpread his prayers over thine, and ſay, Give him Father that which he hath faithfully deſired in my name; and where he hath fayled through wanderings, and negligences, there Father forgive him though he hears not what he ſaid: Only be carefull to prevent theſe wanderings what may be.

Firſt; by fixing thy heart on God, to whom thou ſpeakeſt, bring thy ſoul if it be poſſible to Davids temper,Pſal. 57.7.Ps 57:7 Pſal. 57.7. my heart is fixed O Lord my heart is fixed, I will ſing and give prayſe. Give God the heart, ſix it on him, and the Will will command the thoughts. Friends think of their Friends, and cannot but think of them.

Secondly, Keep your thoughts within compaſſe at other times, ſuffer them not to roave about without check; if they have got a cuſtome of ranging, they will not readily be called home when you would have them. The wiſe mans heart is at his right hand, (ſaith Solomon);Eccleſ. 10.2.Eccl 10:2 he hath it not to ſeek when he ſhould uſe it about holy dudyes as the Fool hath. Do in this Caſe, as you uſe to do with your horſe, when you are to go a journey, have him under bridle, and ſuffer him not to run up and down the paſtures wildly.Dr. Preſton. The beſt way (ſaith one) to be rid of bad thoughts in thy prayers, is, not to entertain them out of thy prayers; if at other times thou entertayneſt them willingly, they will be entertavned in thy prayers againſt thy will.

Thirdly, bring a fervent and zealous Spirit with thee to Prayer: … the pot that is full of liquor in the heat of Summer, is troubled, p. 389and polluted with many flyes; but if that liquor w…re hot and boyling, thoſe flyes would not be ſo buſy, about it. Whilſt our prayers are cold, we are troubled with idle cogitations, but if our mindes were inflamed with zeale, it would abandon all thoſe vanityes.

Fourthly, be not long in Prayer; Bald. Caſ. Conſ. lib. 1. c. 7. Caſ. 14. Aug. Epiſt. 121. Caſſian. Inſtit. lib. 2. c. 10.If you find your thoughts roaving, the ſhorter we are, the leſſe apt to wander. Religious Perſons thinke it beſt (ſaith Caſſian,) that their prayers be ſhort, but frequent; the one, that praying to God we might continually be joyned unto him; the other, that by ſhortneſſe we may avoid the Devills darts which he throweth eſpecially at us, when we are praying. So Austin writeth of the Primitive Christians in Aegypt, that they had their ſhort, but frequent prayers which he calls Ejaculations, dart-like: leaſt their intention ſhould relent with long continuance. A ſhort Prayer and much Spirit, is better then a long Prayer and little Spirit.

Fifthly, bewayle the looſneſſe of thy nature to the God of Heaven: and before thou endeſt, deſire God to pardon thy wanderings for Chriſt his ſake, and ſo though thou goeſt limping away from God as Jacob did, yet be not diſcouraged, thou ſhalt carry away the bleſſing. Notwithſtanding theſe ſcruples, be not diſheartened; the bringing forth of a right prayer is like the bringing forth of a Child (ſaith one); in which there is much paine, and anguiſh, but after the birth joy. And thus much of the difficulty of the duty in generall, now to Particulars.

Aske and you ſhall have, ſeek and you ſhall find &c.

Text. The Duty, as you have heard is expreſſed by three Acts, Aske, Seeke, Knock; each Act hath a ſutable promiſe annexed, Aske and you ſhall have, &c: each of which promiſes we will carry along with the duty, to which it is made; as they lye in the Text.

Aske and you ſhall have.

The Duty is foreign Aske yee, and this a work of the mouth: Albeit words are not abſolutely neceſſary in prayer (as we have ſhewed in the former Doctrine); yet if we can ſpeak, p. 490we are to take unto us words, and uſe our tongues in the beſt manner that we can. God expects that we ſhould expreſſe our deſires by word of mouth unto him, Let that be the note.

Doct. Pſal. 81.10. Open thy mouth wide, Pſal. 81.10. Pſal. 3. & 5.1, 2. & 19.14. & 17.1. & 57.7, 8,Ps 81:10Ps 3and I will fill it. And this the Godly have done, as might be ſhewed in infinite examples; the frequent mentioning of mouth, lips, words, voyce, cry, call, in Scripture, in relation to prayer, is ſufficient proofe.

Obj. But ſeeing God knowes the heart, what need is there of words?

Reſp. But men know not the deſires of one anothers heart, further then they are diſcovered by words; which is requiſite, that we may partake of the mutuall prayers one of another, (as in publique aſſemblyes, private familyes and meetings) and joyne our aſſent with their deſires, which if we underſtand not, we cannot do,Cor. 14, 15, 16. 1 Cor. 14, 15, 16.

Secondly, words add more force to our inward devotion, they ſtirr up, and encreaſe the Affection of the heart. As the beames of the Sun wax hotter by reflexion; ſo doth the deſires of the heart (ſaith one) by expreſſion. Pet. Mart. in 1 Sam. 1.12.1 Sam 1:12To this purpoſe ſpeaketh Peter Martyr, Though there is no need at all of voyce, when we make our private prayers unto God, in regard that God heareth and beholdeth our hearts, and mindes; yet ſometimes (ſaith he) it may be uſed to very good purpoſe, becauſe it may fall out, that we may languiſh in our prayers, and our mindes may be wearyed, which the voyce againe will refreſh, and give thereunto a new vigour.

Uſe. They therefore that content themſelves with the Ejaculations of the Spirit, and devout thoughts, and meditations, neglecting the uſe of the tongue in prayer, are too blame, and that not only for the Reaſons before mentioned, but for that they neglect to imploy their tongue to that uſe, for which it was given, which is to bleſſe God withall,Jam. 3.9. Pſal. 16.9.57.8.108.1.Jas 3:9Ps 16:9Ps 16:57Ps 16:8Ps 16:108Ps 16:1 Jam. 3.9. (in which regard by an excellency the tongue is termed, Man's glory, Pſal. 16.9. & 57.8. & 108.1.)

Some indeed have thought it a wiſe courſe in the Confeſſion of our ſecret ſinnes (reſiding in the heart) not to uſe the outward voyce, for feare of acquainting Sathan with them thereby; and ſo he over-hearing us, will take advantage of our words, and p. 491apply himſelf in his temptations to that, wherein he ſeeth us likeſt to ſin. But albeit he knoweth not our thoughts directly and by immediate inſight, (as God doth,) but gathers them by the motions, and manifeſtations of the body; yet conſidering that he himſelf is the originall of all evill, mediately,Robinſ. Eſſay on Tempt. or immediately; it is like, that by confeſſion of our ſecret and boſome ſinnes, we ſhall acquaint him with no newes, but with his own work in us; nor is it probable that any of us have managed our ſecret ſinnes with ſuch privacy, but that he by ſome circumſtance or other knowes well enough what they were, and are; and therefore it is good wiſdome in us, to preferr the beſt manner of acknowledging our ſins to God, and for our beſt advantage, before the feare of diſcovering our ſinnes to Sathan. Wherefore, ſaith a Reverend Divine, for the future,Tho. Full. his mixt. Cont. Med. 17. I am reſolved to acknowledge my darlings faults though alone, yet aloud that the Divell who rejoyced in partly-knowing my ſin, may be grieved more by hearing the expreſſion of my ſorrow. As for any advantage he may make from my confeſſion, this comforts me; Gods goodneſſe in aſſiſting me, will be above Sathans malice in aſſaulting me.

Text. Aske.

Qui non eget non petit (ſaith Luther):Multa petentibus deſunt multa. This then implyes a ſenſe of want, and gives us to underſtand that,

Doct. True Prayer muſt be accompanyed with a ſenſe of the want of thoſe things we crave. When we come to God by Prayer, a ſenſe of thoſe things we aske, muſt be brought with us. This is required, Jam. 1.5. If any man lack wiſdome, i. e. if any be ſenſible of the lack of it, and deſires it.Jam. 1.5.Jas 1:5

In the ſenſe of want, have Gods Servants come before him continually. So Jehoſophat, We know not what to do, 2 Chro. 20.12. 1 Sam. 1.6.15. Pſal. 60.11. Luk. 15, 16, 17. Math. 9.12.2 Chr 20:121 Sam 1:61 Sam 1:15Ps 60:11Luke 15:16Luke 15:17Matt 9:122 Chron. 20.12. So Hannah, 1 Sam. 1.6.15. So David, Pſal. 60.11. So the Prodigall Luke 15.17. So all the Godly from time to time.

This is that that puts us in a praying condition; for firſt, no man will aske that which he ſuppoſeth he hath no need of Math. 9.12. the proud Phariſes begged nothing, though he pretended thankfullneſſe, for he had no ſenſe of the want of any p. 392thing,Luke 18.11. Revel. 3.17. Gen. 4.26.Luke 18:11Rev 3:17Gen 4:26 Luke 18.11. So the Church of Laodicea, Revel. 3.17. Seth called his Son Enoſh that is miſerable or calamitous, Gen. 4.26. And then men began to call upon God. Felt-miſery, makes men to be religious.

Secondly; This is that that humbles us, and cauſeth us to be lowly in our own eyes; It is the having of ſome good that puffeth up, not the want of it. The Publican being ſenſible of his wants fell proſtrate on the ground,Luk. 18.13. Jam. 4.6.Luke 18:13Jas 4:6 and to be humbled thus, is neceſſary to the offering up of an acceptable prayer, Jam. 4.6.

Thirdly, without a ſenſe of the want of what we aske, we ſhall never earneſtly deſire it, nor uſe the meanes for the obteyning of it. It is want that makes us to ſeek out, as it did that man we heard of before, who went to his Friend at Mid-night. Now you have heard, It is importunate prayer that is prevayling.

Fourthly, ſhould we have what we crave, yet without ſenſe of want of the mercy, we ſhould never prize it. Alexander was wont to ſay that his hungry dinner was his ſuppers ſawce. Unleſſe a man bring this ſawce with him, mercy would be no mercy, Chriſt no Chriſt, Heaven no Heaven: but this want makes common bleſſings ſweet; as Darius ſaid of the puddle water he drank in his flight from Alexander, that he never drank better liquor.

Now there is a three-fold want that muſt be taken ſpeciall notice of, when we come to God by Prayer.

Firſt of the bleſſing it ſelf, which we deſire to have be it outward or inward, Corporall or Spirituall, Temporall or Eternall; of what kind ſoever it be, we muſt be ſenſible, and have a feeling of it, and valew it accordingly; as for outward, and bodily wants of health, wealth, ſtrength, and things of the like nature; theſe are not the greateſt, and yet uſually they moſt pinch, and of them we take moſt notice, and firſt complaine: but Spirituall wants are the greater, albeit leaſt regarded, yet they pinch moſt at laſt. How many ramp like lyons when the world doth frowne upon them? but under the want of Knowledge, Faith Repentance, and other Graces of Gods Spirit, yea of Chriſt himſelf, they couch as Iſſachar under his burthen, and lye down to ſleep as Jonah did in the bottome of the ſhip; but a true valuation ſhould be had of our wants, and of our greatest wants ſhould we most complaine.

p. 393A ſecond want that we muſt take notice of, is our own diſability to help our ſelves, Pſalm. 60.11.Ps 60:11and the diſability of any other Creature in Heaven or Earth to ſupply our wants. You have heard before, that till God be up, no Creature can ariſe to help us: David ſaw this, and found this, and proteſts againſt the expectation of help from any other Creature in Earth or Heaven,Pſal. 73.25, 26.Ps 73:25Ps 73:26 Pſal. 73.25, 26. and being ſenſible of his own inability to help himſelf, and of the inability of any other Creature to ſupply his need, he findes his ſoul in a ſit frame, to approach before God,verſe 28. verſe 28. It is good for me to draw neere to God.

Thirdly, of our own unworthyneſſe to obteyne that we crave, Dan. 9 8, 9.Dan 9:8Dan 9:9we muſt be ſenſible. There is as great a want of worth in the beſt of us, why God ſhould ſupply our wants, as there is of ability in our ſelves to ſupply them: I am not worthy (ſaith Jacob) of the least of all the mercyes, and of all the truth which thou haſt ſhewed unto thy Servant, Gen. 32.10. I am but duſt and aſhes, Gen. 32.10. Gen. 18.27. Pſal. 22.6. Pro. 30.2. Math. 8.8. Luke 15.19. Luke 18.14.Gen 32:10Gen 18:27Ps 22:6Prov 30:2Matt 8:8Luke 15:19Luke 18:14(ſaith Abraham) when he came to ſpeak with God, Gen. 18.27. I am a worme and no man (ſaith David, Pſal. 22.) I am more brutiſh then any man (ſaid Agur) Pro. 30. I am not worthy thou ſhould'ſt come under my roofe, (ſaid the humble Centurion,) Math. 8.8. I am not worthy to be called thy Son (ſaid the Prodigall) in ſuing to his Father, Luke 15.19. Lord be mercyfull to me a Sinner (l;aid the poore Publican, Luke 18.14. and he it was that went home juſtifyed rather then that proud Phariſee, who boaſted of his own worthyneſſe;

You ſee what wants you are to be ſenſible of, when you come to pray. Now let us apply this.

Uſe. 1 I have read of a devout, but ignorant Papiſt (and I have heard the like of an ignorant and prophane Proteſtant) who not knowing how to pray as he ought, would every morning on his knees repeate the Alphabet, A. B. C. D. &c: and then conclude, Lord put all theſe letters together, and of them ſpell ſyllables, and of ſyllables make words, to make ſuch a ſenſe as thou knoweſt may be moſt to thy glory, and my good. But we have learned better things, we muſt ſpell our own wants out of the Croſſe Row, and put them up to Heaven, in the name and mediation of his Son, by the aſſiſtance of his Spirit, who will teach us to ſpel, and put together, and then God will read them.

p. 394It is a degree of unthankfullneſſe to thank God too Generall, and not to inſiſt upon the weight, and meaſure, and proportion and goodneſſe of every particular Mercy; ſo it is an irreverent and inconſiderate thing (ſaith a learned, and grave Divine) not to take particular wants into our thoughts, and into our Prayers, that ſo we may take a holy knowledge, that we are worth nothing, worthy of nothing, have nothing but from God, and by Prayer.

Obj. But God knowes our wants better then our ſelves, Math. 6.8.Matt 6:8as our Saviour tells us, Math. 6.8. What need we then particularize?

Reſp. Chriſt makes this an Argument againſt vaine babling, (but not againſt praying,) and from thence ſtirres us up to an earneſt and ſerious performance of the Duty. The truth is, we do not make known our wants to God, to informe him of that he knowes not, but we manifeſt our obedience, and duty unto him in running that courſe of getting good things which he hath preſcribed,Jer. 29.11.12. Phil. 4.6.Jer 29:11Jer 29:12Phil 4:6 Jer. 29.11, 12. Phil. 4.6. and likewiſe ſhow that we our ſelves do know, (albeit not altogether as we ought) what it is we ſtand in need of. This is that which is required.

Uſe. 2 Wherefore take ſpeciall notice of what it is that you ſtand in need of, be more ſenſible of your wants, both Corporall, and Spirituall. Who is he that complaines not of want? yet where is he that complaines aright? when we are hungry, thirſty, cold, naked, &c: we make ſome kind of howling, (as God ſpeaks of Iſrael, Hoſ. 4.14.Hos 4:14Hoſ. 4.14) but therein we are more like beaſts then men. There is a want in all outward things, in riches, pleaſures, and delights of this world,Iſay. 55.2.Isa 55:2 Iſay. 55.2. that want we are not ſenſible enough of, much leſſe of the want of the graces of Gods Spirit. In every power and faculty of the ſoul, there is a great want; in every gift and grace of the Spirit, (as in Knowledge, Faith, Repentance, Love, Joy, Meekneſſe, Patience) much is wanting. And in every duty we perform, Publique, private, we come exceedingly behind hand, but where is that he, or ſhe, that bewailes theſe wants? The Church wants, the State wants, ſhall I tell you what? what need I? A Carpenter in rearing up a Fabrick, finding his work not to come home after much knocking, asked his Son what it wanted? he anſwered: a good workman. This is the maine want indeed, we are naught, ſtarke p. 395naught at praying, the Lord in mercy mend us, then all will be mended, but till we are more ſenſible of our wants, there is little hope of our amendment. Go to Chriſt, bewaile thy wants, confeſſe thy nothingneſſe: If he aske thee thy Name, ſay my name is ſickneſſe; thou art a Phyſitian, on bleſſed Jeſus heale me: my Name is Lost, and thou cam'ſt to ſeek ſuch, ô bleſſed Jeſus find me: my name is want, and thou art fullneſſe, ô bleſſed fullneſſe out of thy ſtore ſupply me: my Name is Beggar, and thou art Bounty, out of thy bountyfullneſſe relieve me. Etiamſi non ſum dignus, nihilominus tamen ſum indigens (ſaid learned Pomeran.) Such a kind of begging muſt be in praying, as in imported in the word here uſed.

Aſke]: Even as Beggars are wont to beg an Alms in a humble and ſubmiſſive way; Whence we take up this note,

Doct. What we would have, we must crave. We muſt aske as Beggars do an Almes: humbly craving it from the hands of God.

What is prayer? but a craving of Bleſſings from the hands of God in the name of Christ. In ſome places, it is ſaid to be a calling upon God, Gen. 12.18.21.33. Pſal. 4.1. & 50.15. Phil. 4.6.Gen 12:18Gen 12:21Gen 12:33Ps 4:1Ps 50:15Phil 4:6Gen. 12.8. & 21.33. Pſal. 4.1. & 50.15. but it may not be thought to be ſuch a calling as men make for a due debt; but a making known of our Requeſts to him that is the Maſter of Requeſts, by humble Petition, Phil. 4.6. wherein we renounce all others titles; and rely wholly upon his Bounty.

Thus the Saints, when they have come to God have uſed the Tone of Beggars, and obſerved the Poſture of Beggars. Pſal. 119.58. Dan. 9.57, 18, 19. 2 Tim. 1.18. Exod. 9.19. 2 Chron. 6.13. Ezra. 9.5. Dan. 6.10. Pſal. 95.9. Mark. 10.7. Luke 22.41. Acts 9.40. & 20.36. Epheſ. 3.14. Math. 6.11.Ps 119:58Dan 9:57Dan 9:18Dan 9:192 Tim 1:18Exod 9:192 Chr 6:13Ezra 9:5Dan 6:10Ps 95:9Mark 10:7Luke 22:41Acts 9:40Acts 20:36Eph 3:14Matt 6:11David comming to God, intreates, beſeeches, Pſal. 119.58. Daniell putting up his ſupplication to Heaven, beggs for the Lords ſake, Dan. 9.17, 18, 19. and St. Paul praying for Oneſiphorus, cryes out, The Lord reward him, and ſhew him mercy, 2 Tim. 1.

And the poſture of Peggars they have likewiſe uſed when they have prayed, ſpreading out the hands, bowing their knees in a craving way, as Beggars do. Exod. 9.29. 2 Chron. 6.13. Ezrae 9.5. Dan. 6.10. Pſal. 95.9. Marke 10.7. Luke 22.41. Acts 9.40. & 20.36. & 21.5. Epheſ. 3.14. And in this Poſture was the good Emperour Conſtantine, ſtamped upon his coyne, kneeling with his hands lift up to Heaven.

p. 396Reaſ. Indeed we live by Almes; all we receive is but an Almes of free gift, (as we ſhall ſhew you in the Promiſe, which is, it ſhall be given us upon our asking,Math. 6.11.Matt 6:11 given) not merited. So our Saviour hath taught us to begg daily bread, for we earne not what we eate, not what we put on: that which God giveth, that we gather.

Uſe 1 How the Church of Rome failes in this point, we ſhall anon ſhew you. Oramus is often in their mouths, but they are like ſturdy Beggars, who come with their Mandamus, and rather threaten then begg; Such Beggars deſerve rather a houſe of Correction, then and Almes, but we will ſpare them at preſent.

Uſe. 2 Let us be informed hence of our own eſtates and conditions, The whole Kingdome of Beleevers here on Earth is but a neſt of Beggars; from our very conception to our grave, we are in a begging and craving condition, in the Womb we crave nouriſhment, and then we crave Liberty by birth; and at our birth; our weeping is a craving; by that we teſtifie what an indigent creature is come into the world; and being in the world we live by begging ſtill, now food, then cloathing, then Phyſick &c: when I ſee a Beggar by the way, or at the dore craving an Almes, why ſhould I deſpiſe him, ſeeing I am no better? Nay,

Uſe. 3 I will learned ſomething out of his School, and from him (as Solomon did out of the Sluggards Garden. Pro. 24.40. Pro. 18.23.Prov 24:40Prov 18:23) The poore ſpeaks (ſaith Solomon) with humble ſupplications and intreates (if poverty pinch him to the purpoſe) he ſtands not upon a flaunting and rhetoricall ſtyle; nor doth he boaſt of his good parts and excellencyes, but cryes, Good Maſter or Miſtreſſe ſomething of your Charity; one morſell of bread, or draught of your drink; one ſmall piece of Silver towards the reliefe of a poore diſtreſſed Creature, without houſe or harbour, lame and impotent, and no way able to help my ſelf; your Charity cannot be beſtowed better then upon ſuch a Creature as I am: Now God bleſſe you and all you have, and defend you from your Enemyes; now for Chriſts ſake good Maſter ſomething, &c: when thou heareſt one thus begging of thee bethink thy ſelf, Alas! I am in a greater want then this beggar is; I am deprived of Heaven p. 397and happineſſe, turn'd out of houſe and home, driven out of Paradiſe for ſin and diſobedience, maimed and wounded in every power and part both of ſoul and body, and no way able to help my ſelf in the leaſt, my help muſt be from God alone; to him I'le flye, on him I'le call, and learne to ſay as this Beggar doth: my eloquence ſhall be my ſighs and groanes: Rhetoricall ſtraines better become Hypocrites then ſuch a wretched Creature as I am: my heart ſhall ſpeak, my eyes ſhall ſpeak, and my tongue ſhall vent the troubles of my heart, in the beſt language that miſery will give leave: Lord be mercyfull to me a ſinner, a wofull miſerable wretched ſinner, Oh look upon my affliction and my trouble, one crumb of comfort, one drop of mercy for me, wretched creature that I am: thou canſt not give to one that ſtands in more need of mercy then my ſelf: for Chriſt his ſake pitty me, and ſuccour me. Thus follow thy ſuite againe, and againe; and think thus with thy ſelf, Doth that beggar move me with his begging: why ſhall I doubt that I ſhall not move God with my praying?

And as I may learne of a Beggat what to ſay, ſo I may learne of him what to do. I ſee a Cripple follow me on his ſtilts, hang on my coate: he ſhewes me his wounds and ſoares to move compaſſion, beggs in raggs, not in robes: ſo will I do, &c. Let a poore Beggar come to a rich mans gate, be delayed, no anſwer given; yet he or ſhe waits patiently the time: ſometimes he ſits him down, and will be parching and mending, knitting or knocking, and ſo between times will be begging, and working; let him be denyed, and bid begon: let him be threatened, chidden, frown'd upon, yet he continues begging, he will not away without an Almes: let any thing be given him, (be it never ſo coorſe or ſmall) he is thankfull, and bleſſes God and you: if nothing, yet he will leave a bleſſing at the dore, (if he be truly humbled under the ſenſe of Poverty.) And ſhall not we do thus? Doth God delay me, ſhall not I waite patiently his leyſure, without ſurceaſing my ſuite? doth he frowne upon me, chide me, bid me begon? yet I will hold out ſtill till I obtayne mercy: Doth he give me any thing? p. 398I will b…eſſe his name; ſhall he deny me all together, and give me nothing; yet I will not murmur nor repine, nor charge God with unkindneſſe; but praiſe his name as Job did, God hath given, Job. 1.21.Job 1:21God hath taken, Bleſſed be his name.

And yet in all things I may not be like the Beggar at the dore, neither in that he ſaith, nor in that he doth. Not in that he ſaith; for his forme is Customary (uſually) and faſhionable, he hath but one forme or kind of Prayer for every dore he comes unto: Formall Prayer is no Prayer in Gods account. A Forme of Prayer, I may comfortably Uſe; but formality in uſing of that Forme God likes not; nor yet that I ſhould alwayes tye my ſelf to one Forme, (whatever my occaſions are;) The Beggar tells us that he never troubled us before, and promiſes ne…er to come againe unto our dores. I will not ſay this, nor promiſe this. I come to God to begg pardon for this or that ſin committed; I reckon up ſo many, Originall, Actuall; Omiſſions, Commiſſions: God pardons them, and forgives them; and yet I muſt ſay (with that learned and reverend Divine in his heavenly Hymne that he made on his ſick bed to God,Relation of the Life and Death of Dr. Donn before his firſt, vol. of Serm.) when thou hast done, thou haſt not done, for I have more: ſtill I muſt begg, and daily begg at the throne of grace, for mercy, till my laſt thread is ſpun; and I be landed on the ſhore, and when that is done, then I have done; I'le begg no more.

nor will I imitate the Beggar in all things that he doth; for too too often he playes the Counterfeit, and tells us of great loſſes that he hath had, when it is nothing ſo: God hates Hypocriſie in every duty, in none more then in Prayer; he knowes our hearts better then our ſelves; He Beggs to ſpend and conſume on his Luſts, to frisk and skip; to drinke, and bowze. I will not ſpend on my Luſts, what I have got by begging.

And thus I have ſhewed you wherein we are to be like Beggars, and wherein not. There are ſome Objections we meet withall before we end the point.

Obj. God wills us to Command him, Iſay. 45.11. Reſp. Hoſ. 12.3.4.Isa 45:11Hos 12:3Hos 12:4Iſay. 45.11. and that is no Begging of him.

That only ſets forth the power of Prayer, as we read, Hoſ. 12.3, 4. Such is the efficacy and power of it, as that it, after ſuch a ſort, commands God, and hath power over him.

p. 399Obj. But the Godly have been very familiar with God in their acceſſes to him, they often Thou him; Thou art this, and Thou haſt done thus, which familiar word Beggars uſe not: and they come boldly into his preſence, which Beggars may not do if the Perſonage be great.

Reſp. Yet it is a humble familiarity, and in a craving way. Gods indulgency towards his, is the only ground of this honour, and favour, proper only to favourites; yea ſuch it is, that Princes would ſcarce take well from their neereſt Favourites, much leſſe Petitioners, whoſe place is without the gate, or in the outward Court, &c. But we have liberty to come into his Hall, his Parlour, yea preſence-Chamber, nay neerer yet, into his boſome, and there leave our Requeſts with him,Pſal. 140.13.Ps 140:13 Pſal. 140.13. Heb. 10.22.

But was not Beggary forbidden in Iſrael, Heb. 10.22. Obj.Heb 10:22Deut. 14.4.

So ſome indeed underſtand that place, (for Ebion is a Beggar) the Charity that God required in Iſrael was that no man ſhould be put to that neceſſity, as to be an Ebionite, a Beggar. And yet (ſaith Luther) Judaei habuere jus mendicandi, The Jewes had a Licence to begg; they had a Breve, and might gather, (for they had a Covenant and might plead with God;) And we (as you ſee in my Text) have a Licence to begg, more fairly written and granted then they. We have wholeſome Lawes againſt ſtreet beggary. Notwithſtanding, Beggary is become almoſt a Calling, (for ſome Parents bring up their Children to it, they teach them what to ſay, how to look, how to lye, how to cry;) Oh that we were as wiſe for Heaven, to practiſe this Spirituall Beggary: we have better encouragements then they; A Licence which they want; a Law for it, they have none; Of common Beggary we ſay, It is the eaſieſt, but pooreſt trade; of this, It is the hardest, yet the richeſt. Let us follow it, we may do it without ſin or ſhame.

Doct. The Promiſe annexed to this Asking, is Giving, 2. Sam. 22.4. Deut. 4.7. Pſal. 86.5. Iſay. 58.9. Jer. 3.19. & 29.11, 12. Ezek. 36, 37.2 Sam 22:4Deut 4:7Ps 86:5Isa 58:9Jer 3:19Jer 29:11Jer 29:12Ezek 36:37[Aske and it ſhall be Given you] and here firſt from the Precedency we may obſerve, that Asking must go before Giving: foreign hath the Precedency of foreign.

Deut. 4.7. Pſal. 86.5. Iſay. 58.9. Jer. 3.19. & 29.11, 12. Ezek. 36, 37. Still God will be ſought unto, albeit, it be in his p. 400heart, to do a people good, and in his hand, yet Prayer muſt go before, as the meanes to effect it. Yea Chriſt himſelf was to aske of the Father, the world for his Inheritance, Pſal. 2.8. The Father intended from all Eternity to make him the heir of all (nor was there any danger of diſinheriting him) yet he muſt begg that boon.Pſal. 2.8.Ps 2:8

Reaſ. God ſtands no further bound to us by vertue of his Promiſe, Pſal. 50.5. & 81.16. Jam. 1.5. Jer. 33.3. Pro. 2.3, 5.Ps 50:5Ps 81:16Jas 1:5Jer 33:3Prov 2:3Prov 2:5then to give upon our asking Pſal, 50.5. & 81.16. Jam. 1.5. Jer. 33.3. Pro. 2.3, 5.

Secondly, God delights to have his favours ſued for, that ſo (though we cannot give a full price, yet) we may take ſome paines for them, and obteyne, (though not for the merit, yet) by the meanes of Petitions.

Thirdly, Auſtin renders another Reaſon, Deus non dat niſi Petenti, ne det non cupienti. God with-holds from them that aske not, leſt he ſhould give to them that deſire not.

Obj. But God hath given without asking, Iſay. 65.1.24. he tarryed not till he was intreated Iſay. 65.1.24. Math. 14.13, 14. Mark. 3.3. Luke 7.13. John 5.6. & 9.6.Isa 65:1Isa 65:24Matt 14:13Matt 14:14Mark 3:3Luke 7:13John 5:6John 9:6And in the Goſpel we have many examples of ſuch as Chriſt cured undeſired, Math, 14.13, 14. Marke 3.3. Luke 7.13. John 5, 6. & 9.6.

As for that of Iſay, St. Paul tells us that the Prophet was very bold in ſo ſpeaking, Rom. 10.20. (which yet is not to be taken in the worſt ſenſe, for though it were boldly ſaid; yet it was truly ſaid) but that is to be underſtood of preventing Grace; Reſp. Rom. 10.20.Rom 10:20in bringing the Gentiles within the pale of the Church; but now we are upon Gods ordinary proceeding with man (within the pale) and ſo God anſwers not (ordinarily) bu… to our Petitions and Prayers.

Secondly, the Prophet addeth (in the ſame place) I am ſought of them that asked not for me importing that we never ſeek to him for Grace, till we are effectually called by this grace, howbeit, no ſooner is any effectually called, but he preſently prayeth, as did Paul, Acts 9.11.Acts 9:11Acts 9.11.

And for our Saviours practiſe, he ſhewes therein his readyneſſe to cure our ſinfull ſoules; that he might the better draw men to ſeek ſalvation from him,Math. 8.16, 17Matt 8:16Matt 8:17 Math. 8.16, 17.

But Gods Prevention is not Diſpenſation: it quits not our duty; we muſt look at his Commandement, not at his Grace; and his p. 401commandement is, that we ſhould pray unto him; run that courſe for obteyning good things that he hath preſcribed,Jer. 29.11, 12.Jer 29:11Jer 29:12 Jer. 29.11, 12. And although God gives many unſought favours, yet it is not ſafe to ſtay till God beſtow mercyes without asking; though he gives oftentimes unaskt, yet he lets us often want, becauſe we aske not, Jam. 4.2.

Uſe. 1 As for ſuch that think to have without asking,Jam. 4.2.Jas 4:2 they deceive themſelves. If thou haſt no mouth to ask, God will have no hand to give; we muſt aske before he anſwers;Pſal. 81.Ps 81 how can he anſwer us if we ſay nothing to him? Thou commeſt to the houſe of God, heareſt there what God ſaith to the Congregation: but expect not that God ſhould Anſwer thee that haſt not been with him by Prayer before. God ſpeakes in the Sermon to all, but he anſwers (that is, applyes himſelf comfortably by his Spirit) only to him that hath been with him with his Petition before hand, the like might be ſaid in other Particulars. If thou reſtraineſt Prayer from God, and beeſt one of them ſpoken of,Job. 15.4.Job 15:4 Job. 15.4. wonder not if God reſtraine bleſſings from thee, he will not cramb his bleſſings down thy throat whether thou wilt or no.Pſal. 81.Ps 81 Open thy mouth wide (ſaith God) and then I'le fill it: ſpare to aske, and ſpare to ſpeed.

Uſe. 2 Examine what bleſſings thou haſt, and how thou comeſt by them; thou haſt riches, honour, high place, good name; Wife Children, Houſe, Land, &c: but how cam'ſt thou by theſe things? Unleſſe that Prayer had a hand, yea a chief hand in getting of them, the purchaſe hath a flaw in it. Converſion it ſelf is not had without praying (albeit it be Chriſts Prayers that obteynes that, and not ours.)

Uſe. 3 Wherefore be warned, not to be tongue-tyed. Look as in bodily diſeaſes, we count him deſperate, & paſt hope that is ſpeechleſſe. So is it in Spirituall: when God meanes to beſtow his graces and gifts on us, then he ſtirrs up in us deſires after grace, dealing with us therein, as we do with our Children; he ſhews us pleaſing things, that we may cry for them, and have them. He lookes that we ſhould ſay, I pray Father give it me, before he gives it. His eyes are ſo upon his, that his eares are exerciſed with their cryes,Pſal. 34.15.Ps 34:15 Pſal. 34.15. the noyſe thereof muſt open his eyes, which otherwiſe are ſhut. All the world is but a dead body, till p. 402God act it: and all lye dead, till God be acted by Prayer. None of Gods Ordinances, (the word, the Sacraments) have Life in them, till Prayer quickens them. All the comforts in the Creature ſleep, till we extract comfort out of them with this Limbeck. If then Gods eyes be ſhut, his hands ſhut, all ſhut, thou may'ſt conclude, it is becauſe thy mouth is ſhut, and heart ſhut: for as God will not give unleſſe we aske, ſo neither can we we aske as we ought, and God not give, which is the ſecond Obſervation from this branch of the Promiſe, It ſhall be given you.

He doth not ſay (perhaps) (as Simon Peter ſaid to Simon Magus) or it may be given you,Acts 8.22.Acts 8:22 but it ſhall be, doubt it not: So then,

Doct. There is no denyall upon true and fervent Prayer. The Lord is night to all that call upon him, ſaith the Pſalmiſt; and he will fulfill the deſires of ſuch as feare him, Pſal. 145.18, 19.Ps 145:18Ps 145:19Pſal. 145.18, 19. He heares the deſire of the humble, he prepares their heart, and cauſeth his eare to heare, as we have it, Pſal. 10.17. And elſe where he telleth us that the eyes of the Lord are upon the Righteous, Pſal. 10.17.Ps 10:17and his eares are open unto their cryes, Pſal. 34.15. or in their Prayers (as ſome read) intimating his readineſſe,Pſal. 34.15. Aures ejus in precibus eorum. Iſay. 65.24.Ps 34:15Isa 65:24 to heare and grant what we deſire of him (according to that of the Prophet, Iſay. 65.24. before they call I will anſwer, and whilst they are yet ſpeaking, I will hear,) ſignifying thereby (as ſome others would) that though our Prayers are ſo weak that they cannot pierce the Clouds,Dr. Playfer. and much leſs enter into the eares of the Lord of Hoaſts, yet that he will bow down, and incline his eares unto our Prayers, as he did to Joſuahs, whoſe Prayers went up to the Sun, and no farther (as it ſeemes by that ſpeech): Sun, ſtand thou ſtill upon Gibeon, and thou Moon in the valley of Ajalon, Jſou. 10.12.Joſ. 10.12. yet the eares of the Lord were in his Prayers, ſo that there was no day like that, before it, or after it, wherein the Lord hearkened unto the voyce of a man, verſe 14.verſe 14.

Our Saviour confirms this truth with an earneſt aſſeveration, Verily, Verily, whatſoever you ſhall aske the Father in my Name, he will give it yu, John 16.23. 1. John 5.14, 15.John 16:231 John 5:141 John 5:15John 16.23. And of this the faithfull have been confident, 1 John 5, 14, 15. This is the Confidence that we have in him that if we aske any thing according to his Will he heareth us: & if we know that he heareth us in whatſoever we aske, we know that we have the Petitions that we deſire of him,Jam. 1.5. & 5.14, 15.Jas 1:5Jas 5:14Jas 5:15 Jam. 1.5. & 5.14.15.

I might here (as a reall demonſtration of this Point) produce p. 403many hundred inſtances of Gods hearing the Prayers of his Servants in all ages of the world; but I ſhall not inſiſt thereon. Something hath been before ſaid of this Argument, & ſomthing more ſhall be ſaid afterwards. I ſhall give you the Reaſons.

Reaſ. God cannot forget his own Name. Pſal. 65.2.Ps 65:2He is ſtyled a God that heareth Prayers, Pſal. 65.2. Nor can he deny himſelf; If he ſhould deny the Prayers of the faithfull, he ſhould deny himſelf: for it is his Spirit that prayeth in them,Rom. 8.26.Rom 8:26 Rom. 8.26. beſides he hath made himſelf a debtor to us by promiſe, that if we call on him he will heare us, Pſal. 50.15. & 91.15.Ps 50:15Ps 91:15Pſal. 50.15. & 91.15. And can we think that God hath no care to pay his debts? will he after the faſhion of the world dye in our debts think you?

Secondly, Chriſt intercedes for ſuch unto his Father as Paul did for Oneſimus to Philemon, Philem. verſe 10.12.I beſeech thee for this my Son whom I have begotten in my bonds, &c: So I beſeech thee for this poor ſoul, whom I have begotten in my blood, thou therefore receive him, receive his prayer, grant him his requeſt, that is mine own bowells. Now Chriſt was ever heard in whatſoever he asked: beſides, he perfumes their Prayers with the merits of his own pretious paſſion, ſo that they aſcend into Gods preſence, and cannot but find acceptance, Revel. 8.3. John 11.41.Revel. 8.3. John 11.41.Rev 8

Thirdly and laſtly, add to this that which our Saviour tells his Diſciples, John 16.26, 27. The Father himſelf loveth you, John 16.26, 27.John 16:26John 16:27becauſe you have loved me: and thereupon aſſures them that they ſhall aske nothing of the Father in his name, but it ſhall be granted them. The Godly are his favourites, and have his eare; and from ſpecialty of favour it is, uthat God heareth Prayers, Pſal. 119.149.Pſal. 119.149: Uſe.Ps 119:149

What greater encouragement would you deſire to ſtir you up, to be abundant in Prayer, then aſſurance of Audience and anſwer. Hope to ſpeed is a ſpurr to Suitors; here is more then Hope, Aſſurance. Eſther had great encouragement from Ahaſhueroſh, Eſth. 5.2, 3.Esth 5:2Esth 5:3when he ſaid unto her, What is thy Petition, and it ſhall be given thee? Aske of me my Mother (ſaid Solomon to Queen Bathſheba) I will not ſay thee nay, 1 King. 2.20. Prayer is our Bathſheba, 1 King. 2.20.1 Kgs 2:20and God ſaith thus unto it, Aske and I will not deny thee. It is but aske and have, what can you deſire more? King Stephen ſaid of the Biſhop of Saliſbury, that he ſhould be weary of craving,Dan. Chron. p. 75. ere he would be weary of giving. It is thus between God and us: we are ſooner weary of asking, then God is of beſtowing bleſſings on us. He p. 404is worthily miſerable that will not make himſelf happy by Asking. Prayer is a Key, we may by help op it take out of Gods treaſure plentifull mercy, both for our ſelves, and ours. Now let me aske you, what lack you? what is't you want? would you have graces encreaſed, would you have corruptions ſubdued, your Friends and Children bleſſed, the glory of the Church reſtored, and more beautifyed? pray for theſe things, and they ſhall be effected.Eccleſ. 10.19.Eccl 10:19 Prayer is not only our Key, but our Money too, and Money anſwers all things (ſaith Solomon.) It beares the Maſtery all the world o're: none ſo admired, none ſo ſoone admitted as he that is well monyed. It was commonly ſaid in Greece, that not Philip, but his Mony won their Cityes. Aske what you will, deſire what you will, command what you will, mony will give a ſatisfactory anſwer to all. Mony of all ſtamps was intended, and commended, for facility of exchange amongſt all nations of the world: they who have good mony, need not want any thing, Prayer is our exchange, our Spirituall coyne, & there is of all ſorts and ſtamps, Apprecations, Deprecations, Interceſſions; mentall, vocall, vitall: publique private, this anſwers all things. Prayer is our Spirituall coyne, bring that with you and you have command of all the Market. Private prayer is our Silver, Publique prayer is our Gold; Fasting and Prayer is our refined Gold: bring mony in your hands of all ſtamps: ply God with your prayers, publick, private, &c: you ſhall have any thing in exchange for it, that the Market affoards, and what will not Gods Market affoard (unleſſe it be Apes and Peacocks). Solomon had wiſdome for it; Jacob had bread and cloathes for it; Iſaac had a good Wife for it; Hannah had a Samuel for it; Hezekiah had long life for it, and that which all the world will not fetch, prayer will purchaſe; you ſhall have the Holy Ghoſt for it as followeth, verſe 13. Any thing, any thing, you may have Gods Quidcun que . That which Zedekiah ſaid to his Courtiers flatteringly, God will performe to his faithfull Servants really, The King is not he that can do any thing against you; Ier. 38.5.Jer 38:5Luther found it ſo, potuit quod voluit, ſo it was ſaid of him, that he was a man that could have what he would at the hands of God, ſo mighty was he in prayer, and from his own experience he might well ſay, as uſually he was wont, that Prayer was after a ſort Omnipotent, whatſoever God could do, that could prayer do, for it commands God, & yet are we backward.

p. 405It is ſtorved of Severus the Emperour, Quid est curnihil petis, &c: Lamprid. in vita ejus.that it was more troubleſome to him to be asked nothing, then to give much, and that he would blame his Courtiers for asking nothing of him, and will them to aske of him, that they might have no cauſe of complaint againſt him. Chriſt diſliketh our dullneſſe to this duty, & blames his Diſciples for their backwardneſſe in asking,John 16.24.John 16:24 John 16.24. hitherto you have asked nothing, i. e. to what you ſhould have asked, and in ſo doing might have obtained, Aske therefore (ſaith Chriſt) that your joy may be full. Let us come to him, and he will not ſend us away without our errand.

Obj. But how comes it then to paſſe that many have asked, and yet not ſped? their mony would not be taken, prayers not accepted, Jer. 11.14.Jer. 11.14. Reſp.Jer 11:14

What hath been anſwered formerly to this Objection, I hope is not forgotten. I have ſhewed you that God may delay his Friends, and yet not deny them. Delayes muſt be diſtinguiſhed and differenced from Denyalls.

Secondly, that ſome have prayed, and have not obtayned, is undenyable: but then our coyne hath not been currant mony: either our Silver is but droſſe, Iſay. 1.22. the mettall baſe, and adulterate,Iſay. 1.22.Isa 1:22 our Prayers mixed with Infidelity, Impenitency, Pride, Uncharitablneſſe, &c. and ſuch coyne will not paſſe with God,Luke 18.11, 12.Luke 18:11Luke 18:12 Jam. 1.5. 1 Tim. 2.8. Acts 8.22.

Or it wants weight, it is clipt within the Ring, our prayers are cold, and careleſſe, without zeale, and fervency;Jam. 1.5. 1 Tim. 2.8. Acts 8.22. James 5.16, 17. Math. 6.5, 6. Job. 27. 10. Gal. 4.6. Rom. 8.26, 27. John 14.13, 14. & 16.23.Jas 1:51 Tim 2:8Acts 8:22Jas 5:16Jas 5:17Matt 6:5Matt 6:6Job 27:10Gal 4:6Rom 8:26Rom 8:27John 14:13John 14:14John 16:23 they are diſcontinued and intermitted, we pray by fits and ſtarts: Will the Hypocrite pray alwayes, Job. 27.10.

Or elſe, our mony hath not Caeſars stamp, it was never in the mint, they are not the voyce of the ſpirit, but of ſinfull corrupt nature: or not put up in the name of Christ, John 14.13.14. & 16.23. if our coyne be faulty in any of theſe particulars, it paſſeth not; no more doth our Prayers.

Thirdly, we come for that which Gods markets will not affoard, we aske things diſhoneſt, unjuſt, unlawfull: God hath not ſuch commodityes in his market for thoſe that come; he will not put ſuch things into our hands. His baſeſt commodityes he puts off to his worſt cuſtomers (as Quailes to rebellious Iſrael) he anſwers them acccording to the stumbling-blo…k in p. 406their hearts,Ezek. 14.3, 4.Ezek 14:3Ezek 14:4 Ezek. 14.3, 4. but he dealeth not ſo with his Friends. When the fiery Diſciples would have fire to come down from Heaven to conſume their Enemyes; God had not for them.Luke 9.54. Jam. 4.3.Luke 9:54Jas 4:3 So when we aske good things for ſinfull and wicked ends, as Jam. 4.3. In theſe and ſuch like caſes our Prayers are not heard: but if we aske any thing that Gods market affoards, (and his market is a well furniſhed market) we may have of him. What Zozomon ſpake of Apoll…nius, that he never asked any thing of God in all his Life that he obtayned not, is an honour that belongs to all Gods Children, and faithfull ones.

But whil'ſt I preſſe a price, miſtake me not, as if theſe things which God beſtowes were to be purchaſed with mony: this was Simon Magus his error; I reſemble Prayer to Mony, but it is Figuratively, and in an Allegory, for that it doth what mony can, it anſwers all things, but not according to the worth thereof: that which we obtayne by Prayer is not ſo much bought, and ſold, as given, therefore our Saviour ſaith here in my Text, it ſhall be given you, giving us to underſtand thus much.

Doct. What we obtayne by asking is not of our deſerving, but of Gods vouchafing, John 3.27. & 16.23. Jam. 1.5. Mach. 6.11. Reaſ. Philem. 22.John 3:27John 16:23Jas 1:5Phlm 1:22Joh. 3.27. & 16.23. Jam. 1.5.17. Math. 6.11. Philem. 22. Thus you ſee, that albeit we obtayne bleſſings by our Prayers, yet not for our Prayers, that is not for the merit of them.

1. We have told you before that prayer is a begging of bleſſings from the Lord: now what doth the Beggar deſerve for his beging? when we give an Almes to one, that beggs of us, do we do it for any worth in him, or deſert on his part, or out of meer compaſſion of his miſery?

Secondly, Gods bleſſings are of ſuch a worth, that no mony is of valew with them, therefore he will rather give them, then fell them to us.

But we read of ſome that they are worthy, Luke 7.4. for whom thou ſhould…ſt do this.

But he, of whom they ſaid this, and who beſt knew himſelf, ſaid that he was unworthy: they held him ſo, but he ſaw himſelf better them they. Againe it is one thing to deſerve of men, and another thing to deſerve of God.

Obj. But in Reference to God the Scripture counts ſome worthy, p. 407as Luke 21.36. Acts 5.4. 2 Theſ. 1.5. Revel. 3.4. Coloſ. 1.10. 1 Theſ. 2.10.Luke 21.36 Acts 5.4. 2 Theſ. 1.5. Coloſ. 1.10. Revel. 3, 4. Reſp. Math. 3.8.Luke 21:36Acts 5:42 Thess 1:5Col 1:10Rev 3:4Matt 3:8

This word foreign worthy, doth not intend any merit but a meer meetneſſe: no condignity, but a congruity, and correſpondency to that, to which it is referred, ſo Math, 3.8. Bring forth fruit worthy of Repentance, or meet for Repentance (as our tranſlation hath it,) that is anſwerable to amendment of Life, (as the margent render is). If in that place foreign worthy ſhould be taken for any matter of deſert, it might be thus tranſlated, fruits with deſerve Repentance, that is ſuch as are to be repented of, and what fruit thoſe are the Apoſtle ſheweth,Rom. 6.21. Gal. 5.19, 20, 21,Rom 6:21Gal 5:19Gal 5:20Gal 5:21 Rom. 6.21. A Catalogue of them, we have reckoned up, Gal. 5.19.20, 21. Such fruits as we have cauſe enough to be aſhamed of, but the word foreign is derived from foreign which ſignifyes to poyſe, and the Metaphor is taken from things equally poyſed. Thus when mans inward diſpoſition, and outward converſation is anſwerable to Gods gratious diſpenſation, it is termed in Scripture a worthy walking. So then for a fuller Anſwer;

There is a twofold worthyneſſe; Acceptable, and Meritorious, that which merits muſt be dignitas Aequalitatis, as Luke 10.7. the Labourer is worthy of his Hire; this is exact,Luke 10.7.Luke 10:7 and may challenge a reward due unto it, and the detayner doth wrong and injury to the party that the due is detayned from. This the Godly have ſtill renounced,Gen. 32.10. Math. 3.11.Gen 32:10Matt 3:11 Gen. 32.10. Math. 3.11.

Acceptable worthyneſſe is that which is called dignitas dignationis. The worthyneſſe of Acceptance, when God for Chriſts ſake is pleaſed to take our actions in good part, and worth: and ſo with this kind of worthyneſſe, the Sainrs are ſaid to be worthy, not with the other.

Uſe. The Doctrine of merit, then, falleth down before this Doctrine, as Dagon did before the Arke. They of the Roman Church would faine ſet in up. Ʋulcane in his fiery forge did never ſweat more in making Achilles Armour, then theſe do to eſtabliſh Merit; in no one thing do they beſtir themſelves more buſily then in advancing it; when there is ſcarce ſo much as ſtumps or ſcull upon the threſhold of Gods houſe; for them to work upon.

p. 408The Nature and Eſſence of a Merit requires ſundry Propertyes. The worke we do muſt be our own, wrought by our own ſtrength, and not by power miniſtered by him that rewardeth: now all the good we do is from the power of God,1 Cor. 15.10. Iſay. 26.12. 2 Cor. 3.5. Phil. 2.13. John 15.5.1 Cor 15:10Isa 26:122 Cor 3:5Phil 2:13John 15:5 and his grace enabling, 1 Cor. 15.10. He doth all our workes for us, Iſay. 26. both the will and the deed 2 Cor. 3.5. Phil. 2.13. without him we can do nothing, John 15. Now can we oblige God to us by paying him his own?

Secondly; a Meritorious act muſt be in our own power to do, or not to do; ſuch as cannot be challenged at our hands, it muſt not be a due debt, but muſt come from our own free will. Can that debtor merit of his Creditor who diſchargeth a bond, which he was bound under a great penalty to ſatisfie preciſely, by ſuch a day? But, whatſoever we do,Rom. 8.12.Rom 8:12 we do as poore debtors, Rom. 8.12. we owe all we are or have, to God for our Creation; what is there left to pay for our Redemption, that was not ſo cheape as our Creation? Indeed we are Banquerouts, worſe then Debtors, Math. 18.25. Luke 17.9, 10.Matt 18:25Luke 17:9Luke 17:10Math. 18. See what our Saviour ſpeaks to this point, Luke 17.9, 10. when we have paid all our debts, give God the ſurpluſage, and then plead merit.

Thirdly; A meritorious work muſt be beneficiall to him, of whom we would deſerve; but our beſt workes are not ſo: our goodneſſe extendeth not to God, Pſal. 16.2. Job. 22.1. Rom. 11.35, 36.Ps 16:2Job 22:1Rom 11:35Rom 11:36he is farr above it, Pſal. 16.2. nor doth he ſtand in need of any thing that is ours, Job. 22.1. Rom. 11.35, 36. If we ſerve and worſhip God, as we ought (ſaith Austin) the whole benefit thereof accrueth unto our ſelves, and not unto God, for no man will ſay that the Fountaine gaineth any thing by our drinking at it.

Fourthly; A meritorious worke muſt be perfect and compleate, and without exception: If a Labourer do not his work ſufficiently, he cannot in juſtice demand his hire, nor the workman require his price; Now our beſt workes are ſtayned with imperfections,Gal. 5.17. Iſay. 64.6. Eccleſ. 7.22. Jam. 3.3. Rom. 3.10.12.20.Gal 5:17Isa 64:6Eccl 7:22Jas 3:3Rom 3:10Rom 3:12Rom 3:20 Gal. 5.17. Iſay. 64.6. Eccleſ. 7.22. Jam. 3.3. Rom. 3.10.12.20.

p. 409Fifthly, It is requiſite that a meritorious work be in ſome ſort proportionable to the reward; no work, nor labour, can merit more, then in true eſtimation it is worth; The labourer deſerveth his Hire, but it is ſuch as is correſpondent to his pains: but no other: if he labour but a day, doth he deſerve the hire of two dayes, or a week? Now what Compariſon can there be, betwixt the Glory in Heaven, and our works on Earth, Rom. 8.18. weigh our ſufferings in the ballance,Rom. 8.18.Rom 8:18 with the glory (and yet our ſufferings for Chriſt are of greateſt weight, of all our works) but theſe will be found far too light, in compariſon of the glory: the one is finite, the other infinite, betwixt which there is no proportion.

Unto theſe Defects of our works, and Reaſons againſt Merit, let us add theſe Scriptures, Dan. 9.9. Rom. 4.5,Dan. 9.9. Rom. 4.5. 1 Cor. 4.4. Phil. 3.8, 9. Vega. Bellar.Dan 9:9Rom 4:51 Cor 4:4Phil 3:8Phil 3:9 1 Cor. 4.4. Phil. 3.8, 9. And then tell me, what foundation hath this Doctrine upon Scripture? And yet a Clerk of theirs dares inſolently ſay Coelum gratis non accipiam, He will not take Heaven and happineſſe of free gift; if he have it not a penny worth for his penny, he will none; and another tells us Opera bona mercatura regni coeleſtis, that good works are the price of Heaven: and another wretched Monke dyed with theſe words in his mouth: redde mihi aeternam vitam, quam debes: But God will caſt out ſuch merit mongers out of his Temple.

Ʋſe 2 Let this Informe us, concerning all the good things we do enjoy: they are but Donatives; all we hold, we hold, in Frank Almoigne, and no other tenure, 1 Cor. 4.7. what haſt thou that thou haſt not received? As if he ſhould ſay,1 Cor. 4.7.1 Cor 4:7 Name any one thing, if thou canſt: ſo that we have little cauſe to boaſt of any thing, ſeeing all,Biſhop Andrewes Serm. at Spittle. from Panem Quotidianum to Regnum caelorum, from our Daily bread, to the Kingdome of Heaven is beſtowed on us, and freely given to us. Wherefore be not proud of thy Alms, nor aſcribe any thing to thy own deſerving, a ſin that we are too too prone unto, as Iſrael was,Deut. 9.5, & 32, 27.Deut 9:5Deut 32:27 whereof they are often warned to take heed.

Uſe 3 And let us from hence be incouraged, to come to God, notwithſtanding the great unworthyneſſe we find in our ſelves, of any mercy. Oh! ſay ſome, I have nothing; am nothing, p. 410nay worſe then nothing, ſtark naught, I deſerve nothing, how can I expect to have my prayers heard? Say it be ſo, yet no unworthineſſe of our own hinders the mercy of God from us, (if we ſeek unto him unfeynedly, in ſundry examples you may find, that none have found ſo much favour and mercy from God, as thoſe who have come unto him in deepeſt ſenſe, of their own unworthineſſe: ſo the woman, that Chriſt cured of the bloody iſſue,Mark 5.27, 33. Luke 7.6, 7. Luke 15.21. Luke 18.13. Math. 15.27.Mark 5:27Mark 5:33Luke 7:6Luke 7:7Luke 15:21Luke 18:13Matt 15:27 Mark 5.27, 33. and the Centurion, Luke, 7.6, 7. and the Prodigall, Luke 15.21. And the Publican, Luke 18.13. And the woman of Canaan that judged her ſelf to be no better then a dog. Who could have deeper ſenſe of their unworthineſſe then theſe? and who ever ſpedd better in their prayers then theſe? It is not in our own name we go to God, but in Chriſts, Heb. 4.16. not truſting in our own merits,Heb. 4.16.Heb 4:16 but in Gods mercy, which is our merit. He that obtaines no more then he deſerves, will find little heart to pray, and may ſpare the Labour of Thankſgiving: which is the next Uſe we ſhould make of this Point.

Uſe 4 Seeing all is given; and Praiſe to your Petitions: be thankfull for what you have, as well as begg that you have not,Pſal. 50.15. Phil. 4.6.Ps 50:15Phil 4:6 Pſal. 50.15. Phil. 4.6. we have never cauſe to pray to God, but we have like cauſe to prayſe him. We read of one Thales Mileſius that having communicated to one Mandrita, (another Philoſopher) an admirable diſcourſe, of the motion of the Heavens, he gave him great thanks, for the inſtruction; and asked him, What recompence he ſhould give him for the dowment? to whom Thales thus replyed; O Mandrita, it ſhall be ſufficient for me, if when thou divulgeſt this ſecret tibi non aſcripſeris ſed me ejus repertorem praedicaveris, that thou do not aſcribe this to thy ſelf, but confeſſe that it was my invention: This man requires of man, much more juſtly doth God require this of us, and this is all that God requires,Deut. 16.12.Deut 16:12 Deut. 10.12. a poor Rent, and return indeed. This is the way to have mercis continued to us, and to be further truſted with favours, as the Trades-man dealeth with his Cuſtomers, ſo dealeth God with us: pay as you do take up, and he will further truſt you, and pay him in his own Coyn. He that bought (in former times) any of the Kings Land, did pay for it in the Kings money; So give God that which is his p. 411own for it, that is his mercy; and to give God his mercy, is to give God thanks for his mercy. Ioſephs Bretheren ſtood ready with their preſents in their hands, when they came to Ioſeph, Gen. 43.25. So muſt we with thanks,Gen. 43.25.Gen 43:25 when we come to God for any ſuite, God expects it. Prayer, and Praiſe ſhould be like the double motion of the Lungs; the Ayre that is ſucked in by prayer, ſhould be breathed out again by praiſes. Call then upon your ſouls, for the performance of this Duty,Pſal. 103.1, 2.Ps 103:1Ps 103:2 Pſal. 103.1, 2. forget not all his benefits: as much as to ſay, (by an ordinary Hebraiſm) forget not any of his benefits. What we winn with Prayer, let us wear with thankfullneſſe; and not give God cauſe to brand us with Ingratitude, as he did thoſe Lepers, Luke 17.17, 18. but one of thoſe ten, was the figure; Lukke 17.17, 18.the reſt were as the Cypher (ſaith one,) and he that returned thanks was a Samaritan too: more ſhame for Gods Iſrael, that God ſhould have the beſt Tythe, out of a ſtrange field. And thus much of the Promiſe which is here made to Asking, Aske and it ſhall be given you. Now to the ſecond Term ſeek and you ſhall find.

Text. foreign, Seek Ye.

As in Asking we employ our tongues, ſo in ſeeking our eyes, both of the body and minde. Seeking is an action of diligence and care, in endeavouring to find out ſomething that is miſſing, as 1 Sam. 9.3. Luke 2.48, & 15, 8. 2 Tim. 1.17. ſo that this is a further degree then the former: foreign containes foreign in it and ſomewhat more. foreign, is but a piece of foreign, this hath both foreign, and foreign, in it, it muſt be done with fervency.

Something is implyed, and ſomething imported in the word, That implyed, is,

Doct. All of us are at ſome loſſe.Math. 10.6, & 15, 24, & 18, 11. Luke 19.20. 2 Cor. 4.3.Matt 10:6Matt 15:24Matt 18:11Luke 19:202 Cor 4:3

The Scripture ſpeaks of our natural condition as of a loſt condition, Mat. 10.6, & 15, 24, & 18, 11. Luk. 19.20. 2 Cor. 4.3. Three Parables we have Propounded by our Saviour in one Chapter, p. 412Luke 15.4, 9, 24, 32. all to confirme this one Truth unto us.Luke 15.4, 6, 9, 24, 32.Luke 15:4Luke 15:6Luke 15:9Luke 15:24Luke 15:32

But what are our loſſes? Alas, more then we are able to declare: we have loſt our God, his Love and Favour, and with him Heaven and Happineſſe, Rom. 3.23, 24. Epheſ. 2.12.Rom. 3.23, 24. Ephſ. 2.12. Pſal. 58.3. Eſay 53.6.Rom 3:23Rom 3:24Ps 58:3Isa 53:6

Secondly, we have loſt our ſelves too, we are all wandered out of the way Pſal. 58.3. Eſay 53.6. we are all naturally to ſeek in that.

Thirdly, we have loſt all the good we had, even our beſt abilities; ſo that we have no power to do good,Rom. 3.12.Rom 3:12 Rom. 3.13. He ſpake well that ſaid, He which hath himſelf, hath loſt nothing: but we in loſing our ſelves, have kept nothing; The Image of God after which we were firſt Created is loſt, and that conſiſted in two things in Conformation and Domination. Now there is no Conformity in man, with the holineſſe and righteouſneſſe of his Creator; and as that is loſt, ſo is mans Dominion and Rule over the Creature, they riſe up againſt him, and will not be ſubject: we have loſt our beauty, health, ſtrength, and all externall good things, wherewith the life of man was honoured. And at laſt the loſſe of the ſoul, the greateſt of all.

Reaſ. If you ask me, How this came to paſſe that we are at ſuch a loſſe? I will tell you briefly: Firſt, this came to paſſe through Adams defection, Unthanfullneſſe; and Ambition. God made man happy,Eccleſ. 7.29.Eccl 7:29 but he ſought out many inventions, through Sathans Suggeſtions: he, aiming at a higher eſtate then that wherein God ſet him, loſt all; and we his wofull poſterity are enforced to ſit down by it,Rom. 5.12, 18.Rom 5:12Rom 5:18 Rom. 5.12, 18.

Secondly, it happens through our own actuall tranſgreſſions, for being left to our ſelves, we loſe our ſelves more and more, whilſt we wander in the wilderneſſe of this world, after blind guides, as the luſts of the fleſh, the luſt of the eyes, and pride of life, 1 John. 2.16. Luke 12.15.1 John 2:16Luke 12:151 John 2.16. We read of a rich man that loſt himſelf in a corner of this wilderneſſe, his Barne, Luke 12.16. but many loſe themſelves in a far leſſe Room.

Thus wandring, we fall into the hands of Theeves and Robbers, as the ſtray ſheep many times doth into the hands of bloody hounds, and maſtives: ſo did that poor man that travailed p. 413from Jeruſalem to Jericho, Luke 10.30. The Devil ſpoiles us,Luke 10.30.Luke 10:30 and robbs us of our gifts and graces, and leaves us ſorely wounded.

Uſe 1 What ſhall we ſay to thoſe, that are not ſenſible of their loſſes? Worldly loſſes (indeed) men are very ſenſible of, as loſſe of goods, loſſe of Cattle, &c. in theſe caſes we cry out, we are undone, all our Neighbours ſhall be acquainted with them. With Rachel, (for the loſſe of her children) we cry out,Jer. 31.15.Jer 31:15 and will not be comforted; but that loſſe which we have ſuſtained, and daily do ſuſtain, by ſin, and ſinfull courſes, doth not once trouble us, (or very little). How many loſe their pretious time by idleneſſe? their wits by Drunkenneſſe, their ſtrength by incontinency? their health by intemperance, their eſtates by Prodigality? their Credit and Reputation by lewdneſſe, and diſhoneſty? yea their very ſouls by wickedneſſe, and impiety, and yet are not ſenſible thereof? And is there any loſſe to be compared with that? our Saviour tells us there is none,Math 16.29.Matt 16:29 Math. 16.26. But it is ſo long ſince that this hath bin loſt by Originall, and Actuall ſin, that if ſome be asked, Whether they have or ever had a ſoul, they cannot tell; ſo ſenſſeſſe are we of this loſſe.

Ʋſe 2 Me thinks this might prevaile with us, to forbear the practiſe of ſin, ſeeing it hath brought, and doth daily bring ſuch loſſe unto us: no man that ever yet had to do with it, but was a great loſer by it, in the end. A man may be a great loſer in ſpirituall things, as well as in Temporall, and as many wayes; yea more: All which would be avoided by us.

Sometimes men ſuffer Loſſe in worldly things, by Trading, as in buying dear, and ſelling cheap; or neglecting their Markets, for want of inſight into their trade: And the ſame way, we may be loſers in ſpirituall matters. God complaines of his people that they had ſold themſelves for nought, Eſay 52.3. Thus Ahab ſold himſelf to work wickedneſſe, 1 Kings 21.25. And Eſau his birth-right for a meſſe af pottage, Eſay 52.3. 1 King. 21.25. Heb. 12.16. Math. 26.35.Isa 52:31 Kgs 21:25Heb 12:16Matt 26:35Heb. 12.16. Iudas was a bad Merchant, to ſell his Maſter for 30 pence: Whereupon (ſaith Austin) Iudas ſold his ſalvation, and the Phariſees bought their damnation. Many ſell that cheap, that coſt dear: theſe buy and ſell, but live by the loſſe.

p. 414Sometimes men become loſers, by Crediting and Truſting either others, or themſelves too far. And thus the Sinner becomes a loſer; he truſts the Devil on his word, as Eve did Sathan, he promiſeth pleaſure, and delight in ſin; Repentance time enough hereafter; better opportunity, then, to ſerve God, then now, better Markets afterwards, &c. but he deceives men, and that they find when it is too late. The wicked work a deceitfull work, Prov. 11.18.Prov 11:18(ſaith Solomon): Truſt not then, Sin, Sathan, nor any of his Factors;Jer. 17.5.Jer 17:5 Ier. 17.5. It was a good ſpeech of Sir Thomas Moor, He would not pin his Faith on any mans ſleeve, for that he knew not whither he would carry it.

Sometimes men loſe by Gaming, and bring thereby many a fair patrimony to nothing; vita nostra luſus, (ſaith wiſdome, Chap. 15.12.) our Life is a Game. Man and Sathan are the Gameſters: Sathan ſtakes, but it is againſt the ſoul, which man muſt ſtake down; that the Devil throwes at. The Devil is not ſo prodigall in his ſtaking,Math. 4 9.Matt 4:9 as he ſeemed to be, Math. 4.9. for he well knew that all the ſouls in the world lay at that ſtake, if Chriſt would have ventured; but to this man he ſtakes honour, to that man pleaſure: to that man profit, and what cares he if he loſe many ſtakes, if he can draw but that one, the ſoul; having drawen that, he will play no more. He is a fowle Gameſter, and hath many wiles,2 Cor. 2.11.2 Cor 2:11 2 Cor. 2.11. he caſts fowle at every throw; and who ever play'd with him, but was a loſer? He is a Cogger, and Cheater, and we had need beware of ſuch a Gameſter.

Other wayes, yea many other wayes, there are whereby we become great Loſers; but theſe are the moſt ordinary, which I adviſe you to take heed of: ſay not that thou haſt ever loſt by Trading, Gaming, or ill Husbandry; all thy loſſes have come this way. In all our loſſes it is wiſdom (ſaith one) to have an eye to what is left us, as well as to what is loſt. To what is loſt, that if it be poſſible we may recover it; to what is left (be it but a little) that we may be thankfull for it. We are not yet ſuch loſers by ſin, but that ſomething is yet left us: We have ſenſe, and Reaſon, we have ſtill eyes, eares, and hands, and feet, and naturall abilities which may be, and ought to be, improved, p. 415towards the recovery of our loſſes; yea our Lives are continued unto us, and that is no ſmall mercy, for whilſt there is Life, there is hope. Theſe let us imploy and improve, with our beſt endeavours, (as we are here exhorted by our Saviour,) that we may find what we have loſt. And that is the next thing which is imported in the word Seek.

Bare Asking ſerves not to recover what hath bin loſt, there muſt be a ſeeking.

Doct. It is not enough to ſue by Prayer, but we muſt perſue by our pious endeavours, to recover what is loſt by us.

In ſeeking, there is a double Act; one of the Deſire, the bent of our Affections muſt be upon that we ſeek after: As one in ſeeking of a Jewell that is loſt; he ſees not other things that lye in the way, the mind is ſo bent upon that he ſeeketh after. Secondly, an Act of Endeavour uſing the beſt meanes, and moſt likely for obtaining that we ſeek. As the woman in ſeeking for her loſt groat, She lights a candle, Luke 15.8.Luke 15:8and ſweeps the houſe, which was the ready way to find it: So our Prayers muſt be ſeconded with our beſt endeavours, for the obtaining of thoſe things which we are at a loſs of. Pro quibus orandum, pro eis laborandum, (ſaith Auguſtine) thoſe things we pray for, thoſe things we muſt labour for. All our Petitions and Requeſts, muſt be practiſed as well as prayed,Pſal. 27.8. Pſal. 24.6. Cant. 3 1, 2, 3. Luke 2.45. 2 Tim. 1.17. Exod. 14.10, 16.Ps 27:8Ps 24:6Song 3:1Song 3:2Song 3:3Luke 2:452 Tim 1:17Exod 14:10Exod 14:16 Pſal. 27.8. The Godly are in this reſpect called a Generation of ſeekers, Pſal. 24.6. Thus the Spouſe ſought her beloved, when ſhe miſſed him, Cant. 3.1, 2, 3. So did Mary Chriſt, Luke 2.45. three dayes ſhe ſpent in ſeeking, before ſhe found him. So, 2 Tim. 1.17. We read Exod. 14.10, 16. that Moſes cryed unto the Lord, God blameth him for reſting upon prayer, with neglect of the meanes: he ſhould hold on his courſe, and make way for Gods help, as well as pray: God wills him to go on, and the Children of Iſrael to go on, Gods help is not enough, without our Endeaours. So, Exod. 17.19. Moſes falls to prayer,Exod. 17.19.Exod 17:19 but while he prayes, Ioſhua muſt out and fight: in vain ſhall Moſes be in the Hill, if Ioſhua be not in the Valley.Joſ. 7.10, 11.Josh 7:10Josh 7:11 So, Ioſ. 7.10, 11. Get thee up ſaid God to praying Joſhua, wherefore lyeſt thou upon thy p. 416face, Iſrael hath ſinned, go and ſearch, &c. Jacob prayes to God for protection, againſt his Brother Eſau, and yet he ſeconds his Prayers, by his Endeavours; ſending Preſents withall to pacifie his Brother's wrath,Gen. 32.6. Prov. 2.3, 3, 5.Gen 32:6Prov 2:3Prov 2:5 Gen. 32.6. Thus we are directed, Prov. 2.3, 4, 5. If thou cryeſt after knowledge, and lifteſt up thy voice for underſtanding, There's Prayer: If thou ſeekeſt her as ſilver, and ſearcheſt for her as hidden treaſures, There's Endeavour, &c.

Reaſ. And indeed to pray, and neglect the meanes, for obtaining what we pray for, is but a mockery of God; a tempting of his Majeſty. He works (ordinarily) by meanes, and expects that we ſhould be ready Inſtruments to effect his will, which to refuſe, cannot but diſpleaſe him highly, Math. 4.7.

nor is it availeable, Math. 4.7. Prv. 14.23.Matt 4:7Prov. 14.23. In all Labour there is profit, but the labour of the lips tendeth to penury. Lip-labour is but loſt labour, bare begging is bootleſſe.

Uſe. Such then, as ſecond not their Prayers, by their pious Endeavours cannot be excuſed: yet many ſuch there are, which with the Carter that Iſidorus mentions, who when his Cart was overthrown, would needs have his God Hercules to come down from Heaven, and help him up with it: but whilſt he forbore, to ſet his own ſhoulders to it, his Cart lay ſtill in the mire, and ſo would have lien, had not one, (who had more wit) adviſed him to put his own ſhoulders to it, and ſhove hard, and then pray.Joh. 6.34, 35.John 6:34John 6:35 Thoſe we read of John 6.34, 35. would fain have that heavenly bread, which Chriſt told them of. Lord evermore give us of that bread, (ſay they): but they would not, as Chriſt tells them take the paines, to come to him for it. Such deſires are no better (as Solomon tells us) then the luſtings of the ſluggard, Prov. 13.4. and ſuch a deſire ſlayes a man, Prov. 13.4. Prov. 21.24, 26.Prov 13:4Prov 21:24Prov 21:26Prov. 21.25, 26. that is, it tends to his deſtruction, for that he will not ſecond his deſires with his Labours and Endeavours; your deſires being idle are deadly, and deſtructive to you as was his to him, of whom I have read: who being a great frequenter of Ale-houſes, and Taverns, yea and wor…e places; yet durſt never go out of his own dores, without ſaying his prayers in the morning, which being done he would ſay, Now Devil do thy worſt, as if the Devil were charmed by that ſpell; ſo that he p. 417durſt do nothing to hurt him when yet he avoided not his Temptations, but thruſt himſelf upon them: Many ſay, they p…ay againſt ſuch a luſt, &c. and yet get not the victory, but they add not the means which ſhould ſecond their Prayers; ſo they may thank themſelves.

Ʋſe 2 Wherefore as David ſaid to his Son Solomon, Ariſe, and be doing, and the Lord God be with thee, ſo let me ſay to you,1 Chron. 21.16.1 Chr 21:16 Ariſe, and be ſeeking: The Lord will be with you whilſt you are with him. Whilſt you are with him, in ſeeking with fervent Affections and hearty endeavours, he will be with you, in bleſſing your labours, he ſtands at our right hand, to ſave us (as David ſhews) Pſal. 16.8, & 109, 31. Now the right hand, you know,Pſal. 16.8, & 109.31.Ps 16:8Ps 109:31 is the working hand, he ſtands there to bleſſe us, and proſper our labours. but he ſtands not at our left hand to ſuccour us, in our idleneſſe; Ora, Labora was an Emperor's Motto: So it is the Chriſtians, Pray, Pray, Pray, ſaid that Martyr, ſo to that add Work, Work, Work. Pray and Work; Work and Pray;Exod. 28.14. Eſay 65.1. Rom. 8.26.Exod 28:14Isa 65:1Rom 8:26 let theſe be like the Bells and Pomegranates about Aaron's robes: God infuſeth his Firſt grace into thee, meerly as a Giver, that is found of them, that ſought him not; but his ſubſequent Graces, as a Helper, therefore we call them Auxiliant graces, Helping graces; and we alwayes receive them when we endeavour to make uſe of his former grace. I cannot look for his help, unleſſe I endeavour withall to help my ſelf: Help always preſumes an endeavour, and co-operation, in him that is helped. Now the ſpirit is ſaid to help our infirmities, Rom. 8.26. By the grace of Prayer, it will help us, and by our godly endeavours we muſt help it. I put God to more, and his ſpirit to more, then he hath promiſed, if I do nothing towards the obtaining of mercies promiſed, and recovery of my loſſes, if I ſeek not. Remember what paines Saul took in ſeeking after his Fathers Aſſes, which were loſt,1 Sam. 9.24.1 Sam 9:24 1 Sam. 2, 9.4. Is it not a ſhame for us that we take no more paines in ſeeking after a loſt Heaven, a loſt ſoul? Let this quicken us in our Endeavours.

Some Objections we meet with, made againſt this Doctrine.

Obj. The promiſe is made to the Prayer of faith (may ſome ſay, Math. 21, 22.) If then, I believe that I ſhall be heard, Math. 21.22.Matt 21:22it is enough though I uſe no more endeavour.

p. 418Reſp. The promiſe is, If we pray in Faith we ſhall be heard; but that Prayer is not made in Faith thas neglects the meanes, that God requires to be uſed, but it is the Prayer of Preſumption. God hath ſo coupled the end, and the meanes, as that without uſing the meanes (when the meanes may be had) the end cannot be attained,Acts 27.30.Acts 27:30 Acts 27.30. Except theſe abide in the Ship, ye cannot be ſaved, (ſaid Paul to the Centurion,) Why, might ſome ſay, God hath told you, that there ſhall not any mans life be loſt, and you ſay, that you believe God, verſ. 25. what need we then to let theſe men from going out? Yes, God muſt be truſted, but not tempted, by neglect of due means, which God doth ordinarily work by: had theſe gone away, they ſhould have wanted hands, to bring the Ship nearer to the Land. A groundleſſe warrant hath that man for his Aſſurance to be heard in Prayer, that neglects the means which God hath preſcribed to be uſed.

Obj. But (as we have heard before) Prayer is the best means that can be uſed in our diſtreſſes; what need more endeavours?

Reſp. But it was not ſaid before, that Prayer is the onelyonly meanes, as if all other were excluded. It is but a part of the meanes, albeit it be the beſt part, and principally to be uſed. A Phyſitian puts many Ingredients into his Phyſick, and yet there is one Principall Ingredient amongſt the reſt, which he highly eſteemes; and makes account that it will effect the Cure: ſo in this Caſe, other meanes that God offers muſt be uſed, for the effecting of what we pray for:Acts 27.30. 1 Cor. 3.7. Pſal. 127.1, 2. Phil. 4.6, 7.Acts 27:301 Cor 3:7Ps 127:1Ps 127:2Phil 4:6Phil 4:7 but it is Prayer that ſanctifies theſe meanes and bleſſeth all unto us, 1 Cor. 3.7. Pſal. 1, 27.12. Phil. 4.6, 7,

Obj. But in joyning our Endeavours with our Prayers, we ſeem not to put that confidence in God, as we do when we truſt him onelyonly, with the effecting of that we deſire of him.

Reſp. The more Confidence that we have in God, the more carefull we ſhould be, to uſe the meanes which he hath preſcribed and appointed for us to uſe?Dr. Preſton … Prayer. A Phyſitian preſcribes us ſuch a courſe of Phyſick to be uſed, ſuch a diet to be followed, p. 419&c. Now, if I do put my Life into ſuch a Phyſitians hands, and truſt to his skill, I ſhall be very carefull to obſerve his Rules, and follow his Preſcriptions: ſo is it, in this Caſe.

Obj. But meanes may be wanting; Is it to any purpoſe then to fall a praying?

We muſt be neither further off,Reſp. Acts 12.10.Acts 12:10 nor nearer the meanes then befits us: You read Acts 12.10. that when the Angel brought St. Peter out of Priſon, the Iron gate opened of its own accord; there was no man there to open it, Gods finger ſhall do it: but when he came to the houſe of Mary the Mother of John, he was fain to ſtand before the door and knock, Verſ. 13.verſ. 13. We may think it ſtrange that Iron ſhould give way, and wood make oppoſition; but God would not ſhew his finger, where mans hand was to be uſed. If we have the meanes, we are to uſe them, becauſe it pleaſeth God to work by them; as the ordinary Inſtrument for the effecting of his promiſes;Pſal. 127.1, 2, & 42, 6. Deut. 8.3.Ps 127:1Ps 127:2Ps 42:6Deut 8:3 yet we may not truſt in them, nor to them, Pſal. 127.1, 2, & 42, 6. Deut. 8.3. So look we on the meanes, as knowing they are but meanes; the bleſſing comes from God, which by Prayer we crave: and God to ſhew himſelf chief,2 Chron. 14.11.2 Chr 14:11 can (and oftentimes doth) work without meanes, as, 1 Chron. 14.11. and againſt means ſuſpending the power, and operation of naturall cauſes, as when the fire burnt not, the water drowned not; the Rock gave water, and the Iron ſwam; So that God hath not tyed himſelf to the meanes and uſe of them: If the meanes be withheld, his power is not: Pray ſtill, and leave the ſucceſſe to God. And ſo we have done with the ſecond Act, required in my Text: Seek. The promiſe made to it, follows.

Doct. [And you ſhall find] Thence we inferr that,Amos 5.4, 6.Amos 5:4Amos 5:6

Such as ſeek faithfully, ſhall find infallibly, Amos 5.4, 6. Seek you me and you ſhall live, ſaith God. So the promiſe runs through the whole Scripture, Deut. 4.29. Thou ſhalt ſeek the Lord thy God, Deut. 4.29.Deut 4:29and find him; And Jer. 29.13. Ye ſhall ſeek me and find me, when ye ſhall ſeek me with all your hearts, Jer. 29.13. 2 Chron. 15.2.Jer 29:132 Chr 15:2So, 2 Chron. 15.2. If you ſeek him he will be found of you. And the whole houſe of Iudah found it to be ſo, for when they ſought him with their whole deſire, he was found of them, Verſ. 15.2 Chron. p. 42015.15. According to the word of the Prophet, this David aſſured his Son Solomon of, if thou ſeek him he will be found of thee, 1 Chron. 28.9. Pſal. 34.4. Cant. 3.4. Lament. 3.25. Math. 13.44. Luke 15.9. Eſay 45.19. Eſay. 8.19.1 Chr 28:9Ps 34:4Song 3:4Lam 3:25Matt 13:44Luke 15:9Isa 45:19Isa 8:191 Chron. 28.9. he had himſelf found it experimentally true, Pſal. 34.4. I ſought the Lord, and he heard me, and delivered me from all my feares. So more, beſide David, Cant. 3.4. Lament. 3.25. Math. 13.44, 45. Luke 15.9. And this God hath not ſpoken in ſecret, in a dark place of the earth, ſaith the Prophet Eſay 45.19. (as did the Prophets of the Heathen Gods, who ſpake uncertainly, and obſcurely out of dark denns, Eſay 8.19. but) the Lord ſpeakes righteouſneſſe, and declares things that are right; goodneſſe and truth concurr in him; goodneſſe in inviting us to ſeek him, (as willing to be found,) and truth in not deceiving, and fruſtrating of our hopes when we do come unto him, and ſeek him.

Reaſ. Should not God be found of thoſe who ſeek him truly, he ſhould withſtand his own glory, (in loſing the praiſe of his truth) which is the main end of all his mercy, They that ſeek after the Lord ſhall praiſe him, Pſal. 22.26.Ps 22:26(ſaith David, Pſal. 22.26. How praiſe him? Namely, in acknowledging him, true in all his promiſes, and plentiful in his mercy.

2nor will the Lord ſo far diſhearten and diſcourage his ſervants, as to ſuffer them to loſe their labour, & their paines in ſeeking; but he will uphold them in that duty. Who would uſe the meanes? depend upon the promiſe, &c.? if there were no hope of finding what they ſeek for,Pſal. 10, 18.Ps 10:18 Pſal. 9.10.18. The Poor ſhall not alwayes be forgotten, the hope of the afflicted ſhall not periſh for ever. Prov. 10.28.Prov 10:28So, Prov. 10.28. The hope of the righteous ſhall be gladneſſe: they ſhall have Comfort in ſeeking: Hope, and joy in hoping good ſucceſſe; in which ſucceſſe, is happineſſe.

Obj. But there are many who have ſought, Hoſ. 5.6. Rom. 11.7. Heb. 12.17. Luke 13.24.Hos 5:6Rom 11:7Heb 12:17Luke 13:24and yet not ſound. So Iſrael. Hoſ. 5.6. They ſhall go with their Flocks and Heards, to ſeek the Lord, but they ſhall not find him, and Rom. 11.7. Iſrael hath not obtained what it ſeeketh. Of Eſau it is ſaid that he ſought carefully with teares for the bleſſing, yet found no place for Repentance, Heb. 12.17. And many ſhall ſeek to enter in, but ſhall not be able, Luke 13.24.

Indeed all Adams ſons are a Generation of Seekers, but all are not happy in finding, what they ſeek: but you muſt p. 421know that there is a twofold ſeeking; one right and true, when all due Circumſtances are obſerved therein; that, failes not: And there is another kind of ſeeking, which is unſound and Hypocriticall, no mervaile if that be unſucceſsfull. It is the former kind of ſeeking that we ſpeak of, a true and faithfull ſeeking, and the infallibility of finding attends upon that. He that ſeeketh, Quae oportet, & quomodo oportet, cannot miſſe finding what he ſeeks for.

Some there are that ſeek, what they ſhould not ſeek but rather ſhun: He that bids us ſeek, ſaith likewiſe Seek not, Amos,Amos 5.5.Amos 5:5 5.5. Seek not Bethel: nor enter into Gilgal, go not up to the Calves of Bethel; nor to the high places, and altars of Gilgal. So,Jer. 45.5.Jer 45:5 Ier. 45. ult. Seekest thou great things for thy ſelf, (as honour, pleaſure, riches, great eſtate, &c.) theſe are great things indeed in the eyes of men of this world, (who having an itching deſire after them, will ſcratch for them till the blood come) ſeek them not (ſaith God,) ſuch things ſhould rather ſeek us, then we them: they are inter Ʋtenda, rather then inter Quaerenda, (as one ſpeakes): uſe them we may; ſeek them immoderately, we may not (th…y being but ſuperfluities.) Thoſe things that muſt be ſought after eſpecially, are things that are above, Coloſ. 3.1.Coloſ. 6.1. Zeph. 2.3. John 8.21. Math. 6.33. Gal. 4.6, 7. Jam. 1.12. Pſal. 4.6. Phil. 2.21.Zeph 2Matt 6:33Gal 4:6Gal 4:7Jas 1:12Ps 4:6Phil 2:21 Such things as Zephanie ſpeakes of, Zeph. 2.2. God and his favour, Chriſt, and his righteouſneſſe; Iohn 8.23. Math. 6.33. the ſpirit of grace, and the graces of that ſpirit, Gal. 4.6, 7. Iam. 1.17. Theſe are great things indeed, and in ſeeking theſe things moſt of the world are failing. David ſpeaks of many ſuch, Pſal. 4.6. St. Paul ſaith all, Phil. 2.21. that is the moſt of all: theſe run after a ſhadow, but ſelom overtake it.

Others ſeek recta, but not rectè: right things, but they ſeek not rightly. Three wayes ſaith Bernard, Bern. in Cant. Ser. 15.men may be fruſtrated in ſeeking. Cum non in tempore quarunt, aut non ſicut oportet, vel non ubi oportet: when they ſeek not in a due time, nor in due manner, or not in a fitting place they loſe their labour.

Some faile in the Quando; they ſeek, but out of ſeaſon. The Spouſe ſought in the night, Cant. 3.1.Song 3:1but found not him ſhe ſought for. The time of ignorance, and darkneſſe, is no time to ſeek in, but the time of light and knowledge:Math. 15.10, 11. Heb. 12.17.Matt 15:10Matt 15:11Heb 12:17 Some ſeek when the Door is ſhut, ſo did the fooliſh Virgins; and Eſau when the p. 422bleſſing was beſtowed. They ſhall ſeek thee in a time when thou mayſt be found, Pſal. 32.6. Prov. 1.28. Job. 8.5, 6. Prov. 8.17. Math. 6.33.Ps 32:6Prov 1:28Job 8:5Job 8:6Prov 8:17Matt 6:33(ſaith David) Pſal. 32.6. implying, that there is a time when men may ſeek God, yet not find him. And ſuch a time indeed there is, Prov. 1.28. They ſhall ſeek me early but ſhall not find me, and yet the Promiſe is made to early ſeeking, Iob 8.5, 6. Prov. 8.17. But you muſt know that there is a twofold earlineſſe, God's Early, and Mans Early: Gods Early is to ſeek him in the first place, Eccleſ. 12.1. Pſal. 57.8, & 63, 1, & 88, 13.Eccl 12:1Ps 57:8Ps 63:1Ps 88:13in reſpect of order, Math. 6.33. Early in reſpect of Life, Eccleſ. 12.1. Early in the day, in reſpect of other buſineſs, Pſal. 57.8, & 63, 1, & 88, 13, Such earlineſs is acceptable. Mans early is, at the beginning of his trouble, ſickneſſe, ſorrow; and ſo it may be too late. If we take Gods early, we are ſure to finde; but if we take mans early we may happ to miſſe. Early Seeking, is the way to finde.

Some again ſeek, but not in the place right, Ʋbi quaerunt bona, locis non-ſuis; they ſeek for things out of their proper Orbs, (as one ſpeaketh). The Spouſe in the Canticles ſought him whom her ſoul loved that was a good what; but ſhe ſought him in her bed, Cant. 3.1. Aug. Confeſs. Lib. 4. c. 11.12.Song 3:1and that was an ill where, Cant. 3.1. Do you ſeek the valiant one in a Bed? No, no, (ſaith Auſtin) ſeek What you ſeek, but not Where you ſeek: the bed was no fit place to ſeek him in, who had no place whereon to reſt his head; whilſt ſhe ſeeks him there, ſhe doth but loſe her labour: Joſeph and Mary miſſing Chriſt, ſought him in cognatione carnis, amongſt their kindred;Luke 2.44. John 2.39.Luke 2:44John 2:39 they found him not there, he was in Domo Patris, in the Temple, his Father's houſe, there they found him. How, O ſweet Jeſus, ſhall I find thee amongſt my Kindred, (ſaith Holy Bernard) when thou wert not found amongſt thine own naturall Kinſmen?Quomodo, ô bone Jeſu, inter cognatos meos te inveniam, qui inter tuos minimè es inventus? Bern. Luke 24.5. Math. 24.23. Cant. 1.7.Luke 24:5Matt 24:23Song 1:7 Mary Magdalen, with ſome other women, ſought him in his grave, but ſeeking the Living amongſt the dead, it was to no purpoſe. Some ſeek him in ſecrets, Math. 24.23. Others in profane Company, and places; they ſeek Life, in the Region of Death. No marvaile if ſuch find him not, Gods houſe and habitation is the finding place; Cant. 1.7. There Mary found him.

Papiſts, they ſeek in Pictures, inſtead of Scriptures: vicious Livers, hope to find in worldly vanities; they ſeek for p. 423honour in Pride, when it is to be found in humility; they ſeek for Reputation in Revenge, when it is to be found in Patience; they ſeek for Content in Riches when it is to he found in Godlyneſſe: Many ſuch ſeekers there are in the world, but miſtaking the place, all their hopes of finding will be fruſtrate.

Laſtly, Others faile in the ſicat, it may be they ſeek in due time, and in the right place too, but they faile in the manner of ſeeking, they ſeek not as they ſhould.

Some ſeek without Eyes; they have the eye of Senſe and Reaſon, but that of Faith is wanting; they ſeek ignorantly, and unbelievingly, their eyes are not opened; they know not what belongs to their peace. The Iewes ſought, but miſſed,Luke 19.42. Rom. 11.7, 8.Luke 19:42Rom 11:7Rom 11:8 that they ſought for; for that they had no eyes to ſeek withall, Rom. 11.7, 8. Whilſt men remain in ignorance, and are blinded; they may with the blind Sodomites grope for the Door, but they ſhall not find it. He that comes to God, muſt believe that he is, and that he is a rewarder of them that ſeek him, Heb. 11.6.Heb 11:6Heb. 11.6.

Some ſeek, but without a Light, as our Familiſts, Anabaptiſts, and that Sublimated generation of Quakers, newly ſprung up: they ſcorn the Scriptures, and ſeek in the dark co… ners of Enthuſiaſms, and Revelations. Search the Scriptures, ſaith Chriſt, John 5.27.John 5:27John 5.37. but theſe will none of that.

Some ſeek, but without Humility, proudly and boaſtingly, not upon their knees, but tiptoes, as did that boaſting Phariſee, Luke 18.11, Rom. 6.31.Luke 18:11Rom 6:31Luke 18. and other Juſticiaries: So Iſrael ſought it by merits, Rom. 9.31. God muſt be ſough humbly, and ſubmiſſively, Seek the Lord ye meek of the Earth, Zeph. 2.3.Zeph 2:3Zeph. 2.8.