The Fast Friend, Text (11 of 11)
Some ſeek, but without Sincerity; Fictitiouſly, and Hypocrititically: ſo Paul ſought God,1 Sam. 28.6. Math. 15.8. Jer. 29.13. Deut. 4.29. Hoſ. 7.14. John 6.26. Tract. 25. in John. Vix quaeritur Jeſus propter J…ſum. Bern.ad Fratres in Erem. Ser. 2. 1 Sam. 28.6. and the Hypocriticall Iewes who drew near with their mouths, but their heart were far from God; You ſhall ſeek me and find me, ſaith God, when? When you ſhall ſeek me with all your heart, Jer. 29.13. So, Deut. 4.29.
Some ſeek, but not purely, and chaſtly; they ſeek not grace, for graces ſake; nor Chriſt for Chriſts ſake. So, Hoſ. 7.14. Ioh. 6.26. ſearcely is Ieſus ſought for Ieſus, (ſaith Auſtin,) Propter te, Domine, propter te was his Motto; ſo muſt we ſeek him, as not any other thing as it were him; not any other thing beſides him; nor any other thing before him, ſaith Bernard.
Some Seek,Prov. 2.4. Luke 15.9. Dominus quaerendus eſt ſicut & diligendus. Hug. Card. Eſay 26.9. but not fervently, and earneſtly: they Seek not as for ſilver, Prov. 2.4. not as the woman did for her loſt groat, Luke 15. as God is to be loved, ſo muſt he be ſought, with all our heart, with all our ſoul, &c. So, Eſay 26.9. Mary at the Sepulchre, was ſo intent, that ſhe minded not the Gardiner.
Laſtly, Some Seek not conſtantly, and perſeveringly: Seek the Lord and his strength, Pſal. 105.4. Luke 2.46. 2 Tim. 1.17.ſeek his face evermore, ſaith David, Pſal. 105.4. Ioſeph and Mary continued three dayes Seeking. So Oneſiphorus ſought Paul till he found him out, 2 Tim. 1.17. All ſuch ſeek and miſſe, becauſe they ſeek amiſſe. And ſo much for Anſwer to the Objection.
Uſe 1 If then at any time, we Seek and find not, impute the failing unto your ſelves, and not to God: for he never ſaid in vain to any of the houſe of Iacob, Eſay 45.19. Pſal. 9.10.Seek you me, Eſay 45.19. He never forſaketh them that ſeek him, ſaith David, Pſal. 19.10. and he will not begin now.
Ʋſe 2 Wherefore, be we encouraged to ſet our hearts to ſeek the Lord aright, 1 Chron. 22.19.1 Chron. 22.19. Seek what you ſhould Seek; Seek where you ſhould Seek; Seek when you ſhould Seek; Seek as you ought to Seek; and reſt aſſured that your labour ſhall not be in vain: 1 Cor. 15.58.you ſhall find. In Seeking for earthly things at mans hands, we often faile; but if we Seek the beſt, at Gods hands we alwayes Speed. We may go to the Phyſitian, and Seek health, but meet with Death; we may go to the Lawyer and Seek for Law, and Juſtice, and meet with Injuſtice, and Oppreſſion; we may Seek to Friends, for kindneſſe, and favour, and finde enmity, and hatred from them! All that Seek to men, ſpeed not; though their requeſts be never ſo juſt, and honeſt (as we find Luke 18.1.) But whom did God ever ſend away with a ſad heart, that ſought him ſincerely? Suetonius reports of Titus that he was wont to ſay, that none ſhould go away from ſpeaking with a Prince, with a ſad heart. God likes it not, that we ſhould go from him with a dejected ſpirit: it is our own fault, if we do.Ezra 8.22. Lament. 3.23. Pſal. 34.10. Pſal. 9.10. Amos 5.6. The hand of the Lord is with them for good, who ſeek him, Ezra 8.22. He will be good to that ſoul, Lament. 3.23. They ſhall want no good thing, Pſal. 34.10. Never be forgotten, Pſal. 9.10. But they ſhall live for ever, Amos 5.6.
To conclude with that of Berward, It is more eaſy for Heaven and Earth to paſſe away, than that he who ſo ſeeketh as he ſhould, ſhould not find; that ſo asketh, ſhould not receive; that ſo knocketh ſhould not have it opened to him. And that is the laſt branch I am to ſpeak of.
Text. [Knock and it ſhall be opened unto you.]
And here (as in the former) we have the thing enjoyned, Knock. And the promiſe made, It ſhall be opened unto you, we begin with the Firſt.
foreign,foreign, cornibus ferio à foreign. Od. foreign. Knock ye.
A term that imports more vehemency, then either of the former; It is a Metaphor, taken from the Oxe, or ſome other ſtrong necked beaſt, which runneth with the Horne againſt any thing with force and violence, and gives a great blow unto it. Such a holy kind of violence muſt be offered at the gate of Heaven, by our prayers, if we would have it opened unto us: bare asking is not enough, Seeking not ſufficient, unleſſe we ſo ask, ſo ſeek, as that we Knock withall, in our asking, and ſeeking.
Something is implyed in this term, as well as imported: that implyed, is, that,
Doct. Heaven hath a Door,
A Door, or gate we know, is properly that whereby an enterance is made, into ſome houſe, City, or other place; and ſerves to let in ſome, and keep out others. Thus Metaphorically Heaven is ſaid to have a door, or gate,Gen. 28.17. Pſal. 24.7. Math. 7.13. Luke 13.25, 28. Revel. 4.10. & 21.12. & 22.14. Acts 10.11. Revel. 4.1. & 19.11. Acts 7.56. Luk. 13.25.2…. Math. 25.1…. Gen. 28.17. Pſal. 24.7. Math. 7.13. Luke 13.25, 28. Revel. 4.10. & 21.12. & 22.14. Which gates are not literally to be underſtood, but Myſtically, pro modo intrandi, for the manner of Entrance: that door, thoſe gates, are thoſe paſſages whereby we enter, and are admitted.
This Door doth ſometimes open to let in ſome, and is kept ſhut againſt others. St. Peter ſaw them open in a viſion, Acts 10.11. So did St. Iohn, Revel. 4.1. & 191.11. St. Steven ſaw them open viſibly, and ſenſibly, Acts 7.56. And as it opens, ſo it ſhuts, Luke 13.25, 28. Math. 25.10. It keeps out, as well as lets in.
And it is a large two leaff'd Door; Revel. 3.8. Per portam Eccleſiae, intramus ad portam Paradiſi. Aug. Serm. de temp. 136. 2 Pet. 1.11.the one leaf of it, is Grace, the Grace of Regeneration and Adoption: by this we make our firſt entrance into Heaven, and that in this Life, ſealed and confirmed unto us in our Baptiſm, which is the Sacrament of our Admiſſion into the viſible Church, (the Suburbs of Heaven) and the more we abound in grace, the more abundantly do we enter, 2 Pet. 1.11.
The other Leaffe of this Door is Glory, Math. 25.Math. 25.10. No paſſage to Glory, but by Grace: and into it our ſouls ſhall enter at the day of Death, Luke 16.22, & 23, 43.Luke 16.22, & 23 43. And at the day of Judgment we ſhall be admitted both in body and ſoul to enter in with Chriſt,Coloſ. 3.4. Theſ. 4.17. and Reign with him in Glory, Coloſ. 3.4. 1 Theſ. 4.17.
Reaſ. The ground of this is laid down, Heb. 10.19, 20. The High Prieſt entred into the Holy of Holies,Heb. 10.19, 20. with the blood of Beaſts. Now we have free entrance into Heaven it ſelf, (which is the Truth and Subſtance of that ſhaddow) through the precious blood of Ieſus Chriſt. He is that new and ever living way ordained, and conſecrated for our only paſſage into glory. Man, by his tranſgreſſion was not onelyonly excluded the Earthly Paradiſe, but the Heavenly Heaven was, by it, faſt ſhut againſt him; and Hell ſet wide open for him: but God (in mercy pittying mans miſery) …ent his Son, to ſatisfie his Juſtice, for mans diſobedience;Sanguis Chriſti, clavis Paradiſi. Hier. and by ſatisfying, and obeying in our behalf, to open Heaven again for us, which he did exactly (ſo we have it in our Engliſh Liturgy, when thou didſt overcome the ſharpneſſe of Death, Aditum per vulnera pandit.thou didſt open the Kingdome of Heaven to all Believers). Thrice were the Heavens opened to him, whilſt he was on Earth;Math. 3.16. Math. 17.5. Acts 1.9. Once in his Baptiſm, Math. 3.16. The ſecond, at his Transfiguration, Math. 17.5. And the third at his Aſſcenſton, Acts 1.9. Which viſible Sciſſures, and patefactions were figures of our inviſible enterance; and that it was made by Chriſt alone. For (as St. Iohn ſpeakes of opening the Book), No man neither in Heaven, nor Earth,Revel. 5.3. Joh. 14.6. Joh. 10.7. Revel. 3.7. Revel. 1.18. nor under the Earth was worthy not able to open Heaven for us, in which regard he is ſaid to be the Way, Ioh. 14.6. and the Door Iohn 10.7. and to have the Key of David, Revel. 3.7. yea of Death and Hell, Revel. 1.18.
Ʋſe. Let ſuch take notice of this Doctrine, as think it an eaſie matter to enter into Heaven,1 Cor. 6, 10. Revel. 21.8, & 22, 15. albeit they finde themſelves amongſt thoſe mentioned in the black Catalogue, 1 Cor. 6.9, 19. Revel. 21.8, & 22, 15. whom God hath threatened to exclude: yet they make but a tuſh at all, as if they had power to enter whether God will or no, at pleaſure: It is true, that Heaven hath a Door, but a door that ſtands not open to all Commers, ſo as that who ſo will may enter, when he will, without knocking. It is a Door that hath a Lock, belonging to it, albeit a ſpring-lock; which we can ſhut upon our ſelves, but not open again at pleaſure, it is the hand within that muſt do that. Nor is there any other way to enter, then by the Door. The wall is ſaid to be great, and high, there is no climbing over that,Revel. 21.12. Math. 6.20. Revel. 21.12. Nor is there any breaking through, Math. 6.20. Nor is there any window to creep in at. The excellency of Heaven is wonderfull and ſecret; God will not open a window for the eye of his own, they may not be prying in too far into his ſecrets: A Door indeed he hath prepared for the foot; a paſſage for the ſoul, both whilſt it is in the body; in holy thoughts, fervent prayers; and when it paſſeth out of the Body, at the day of Death: but yet ſo, as that Door cannot be opened neither by force, nor fraud.
no Pick-lock nor Golden-key can do any thing here; Bribery unlocks the gates of Hell, but not the Door of Heaven. Nor will St. Peters keyes which the Pope pretends to have, fit the wards of that Lock. Theſe keyes that hang at the Pope's girdle, are the keyes of the bottomleſſe pit, Revel. 9.1.Revel. 9.1. not of the gates of this Celeſtial City.
Pope Leo being much troubled in his Conſcience, for ſin; was cheared up by his Confeſſor, after this manner. Quid times, ſancte Pater, &c. what makes you thus affraid, (moſt holy Father) you have the keyes of Heaven, and the merit of Chriſt at your diſpoſe? Oh! ſaid Leo, this you know, that he who ſells any thing, hath no right in that he ſold: I fear, ſince we have ſo often ſold Heaven, that we ſhall have no right nor intereſt therein our ſelves.
nay, the very Angels of Heaven, thoſe Celeſtiall ſpirits, though they be able to penetrate all things under Heaven; yet are they not able by their own power, to enter that body, without leave, no more then they are able to enter into the body of one another. The Empyrean Heaven (where God, and all his bleſſed ones inhabit eternally) gives way to theſe Meſſengers by the power of God, when they are ſent; otherwi…e they could not paſſe in, or out: And ſhall any wicked Liver think to get in, without Gods leave? Oh deſperate folly!
Uſe 2 Secondly, what cauſe have we to magnifie the riches of Gods goodneſſe, to us wretched ſinners, who being without hope, by reaſon of ſin, ever to enter into Heaven, either in ſoul or body, there being a brook in the way, a torrent of wrath, and curſes betwixt us, and it; yet was pleaſed, in giving his Son for us, to dry up that torrent, and drink up that wrath, ſo that we may paſſe over it,Pſal. 110.7. as Iſrael did over Jordan, and not be ſwallowed up; ſo making that poſſible to us, through Chriſt, which through ſin was altogether impoſſible.Hoſ. 2.15. Had there bin no Door of Hope, (as we ſee there is) we had bin the moſt wretched and miſerable of any of the Creatures that God ever made: but this may ſtay our ſinking hearts, and raiſe up our drooping ſpirits; It is poſſible, it is poſſible, to enter into Heaven; there is a Door, and a Door to open. Clavus penetrans Clavis aperiens (ſaith Bernard) the nailes that faſtned him to the Croſſe, are the key that unlockt it. An entrance, a paſſage is made for our Prayers, ſo that they may come into Gods preſence, and a paſſage for Gods bleſſings to come to us; A paſſage from man to God; from Earth to Heaven, by the Prayer of Faith: And a paſſage again from God to man, whilſt he heareth Prayer, and ſhowreth bleſſings upon our heads, ſending down his Holy ſpirit into us, and his Holy Angels to attend upon us, even in this Life; and at the day of Death. A paſſage for our ſouls too, which if we commit to God, in well doing, we need not doubt, but have comfortable aſſurance, that albeit our bodies be interred in the earth for a time,Eccleſ. 12.7. yet our ſpirits ſhall return to God that gave them. And at the laſt day a paſſage will be found both for body and ſoul into that Heaven, whither Chriſt our head is already aſcended, and be for ever entertained in that houſe, and within thoſe Doors, ubi non intrat inimicus, ubi non exit amicus, (ſaith Austin:) where ne…er any that hates thee ſhall get to thee, nor any that loves thee, part from thee. Let us often think of the Door, and be careful to find the Door, get a knowledg of Chriſt Jeſus, 1 Cor. 2.2. Acts 4.12.and him crucified, there is no other name under heaven to be ſaved by, but by that name. He is the way, the Truth, and the Life. If we know not him, we do but grope, as the Sodomites ſtruck with blindneſs for the Door, but ſhall not find it. God by his word and ſpirit calls upon you, come up hither, Revel. 4.1. Follow that call, it will bring you to the Door, and being come, knock as we are willed by our Saviour,Reve l. 4.1. and knock with violence: So much (as I have ſaid) the word imports; and giveth us to underſtand, that,
Doct. There is a Holy violence to be offered at the gate of Heaven. Having found the door, it is not enough, to call, or ask, Ho, who's within there? Nor to rap eaſily, and gently; there muſt be a bouncing (as we uſe to ſpeak) with the hand too: we muſt lay on with all our might, if we look to be admitted.
The Kingdom of Heaven, (ſaith our Saviour) ſuffers violence, and the violent take it by force, Math. 11.12. which words,Math. 11.12. albeit in a more peculiar manner, are to be underſtood, of that confluence of people who with great eagerneſſe, followed after Iohns Miniſtery; yet it is applyable to this Duty of Prayer; and to all other meanes whereby the Kingdom of Heaven is ſought; in the uſing whereof a religious violence is to be ſhewed, in the zealous performance thereof. This is explained by a Parallel place, Luke 16.16. The kingdom of Heaven is preached,Luke 16.16. and every man preſſeth into it; No better way then by Prayer added to Preaching, do we preſſe into that kingdom.
This Holy violence, the Saints of God have uſed in their Prayers. What think you of Nehemiah, when he prayed himſelf pale, Neh. 2.6. of Daniel when he prayed himſelf ſick,Neh. 2.6. Dan. 8.17. 1 Sam. 1.14. Dan. 8.17. of Hannah, when by reaſon of the unuſuall motion of her lips, old Ely judged her to be drunk, 1 Sam. 1.14? Preces fundimus Coelum tundimus, miſericordiam extorquemus, as was ſaid of Chriſtians in Tertullians dayes, they did not only beſeech, but beſiedge, God; (But of this importunacy in Prayer we have before ſpoken, therefore here the leſſe ſhall ſerve,) yet give leave to ſhew you how we muſt knock, and with what, at the gate of mercy. It is ſaid of the wicked, they work wickedneſſe with both hands, i.e. earneſtly and induſtriouſly with all their ſtrength,Mich. 7.3. Mich. 7.3. ſo muſt we knock with all our ſtrength, with both hands; one hand is not enough to knock withall, we muſt knock with both hands, and both littlee now. The hand of the ſoul, and the hand of the Body, the hand of Faith, and the hand of a godly life. The hand of the inward, and the hand of the outward man, (for as the Outward man is furniſhed with members, eyes, ears, hands, &c. ſo is the Inward likewiſe, in a ſpirituall ſenſe) both muſt be imployed.
The hand of the ſoul, is Faith; A ſtrong hand indeed: when that knocks, God ſoon heares: indeed it will be heard before it leaves rapping. It knocks with Authority, and preſents God's Promiſes as his own hand writting, and obligation; As Thamar did to Iudah, his bracelet, and his ſignet, ſaying, Diſcern I pray thee whoſe theſe are. Gen. 38.25.It brings us with boldneſſe to the gates of Heaven,Heb. 10.19. Epheſ. 3.12. Pſal. 116.10, Jam. 1.6. 1 John 5.14. Lament. 3.41. Pſal. 142.3. Eſay 1.15. Heb. 10.19. Epheſ. 3.12. Pſal. 116.10.11. Nor will it take a deniall. This is required, Iam. 1.6. 1 Iohn 5.14. And with this hand hath the Faithful knocked at the gate of mercy, as Scripture ſhewes abundantly.
The other hand we muſt knock withall, is the outward or bodily hand, Lament. 3.41. Pſal. 141.3. Nor may this hand be a polluted or defiled hand; ſuch a hand ſhall be rappt: Nor will God regard the knocking of it, Eſay 1.15. Should a Subject offer up a ſupplication to his Soveraign, with a hand wreaking in the blood of the Prince, the Son of the King, can be look to ſpeed? No! this hand muſt be waſhed in Innocencie; 1 Tim. 2.8.pure hands they muſt be that we knock withall, 1 Tim. 2.8. A vertuous and godly Life Knocks aloud;Acts 10.31. Semper orat, qui ſemper bona facit. good workes as well as good words have a loud cry. The vices of Sodome did cry, and the Alms of Cornelius did knock and call. As Prayer is vocall, ſo it may be actuall; we may do prayers, as well as think prayers, or ſpeak prayers. In doing the Duty of your vocation you knock with the hand; in mortifying the luſts of your fleſh, you knock with the hand, &c. In the firſt of the Revelation, Revel. 1.12.verſe 12. we read that St. Iohn looked back to ſee a voice; and if that were proper, then it is not unlikely that God will look down to hear a work. And thus you have heard that we muſt knock, and how we muſt knock. Now a word of Uſe.
Ʋſe. How happy would it be with us, if we would offer more violence at the gates of Heaven. There is knocking & rapping at the gates of Hell; a kind of violence offered at thoſe Infernal Doors. Now knocks the Blaſphemer,Eſay 64.7. by his blaſphemy; & preſently another &c. But who ſtirrs up himſelf to take hold upon the Lord▪
On Earth likewiſe there is violence offered,Pſal. 55.9. & 58.2. Eſay 59.6. Jer. 6.7, & 54, 46. Ezek. 7.11, 23. Mich. 6.12. Amos 3.10. Obad. 10. Hab. 1.23. Mal. 2.16. Jer. 23.10. David complains of it, Pſal. 55.9, & 58.2. You weigh the violence of your hands in the earth. Inſtead of weighing all things by Juſtice; they weighed matters according to the violence of their paſſions; they weighed out wrong for right. All the Prophets complaine of this violence, Eſay 59.6. Ier. 6.7, & 51, 46. Ezek. 7.11, 23, Mich. 6.12. Amos 3.10. Obad. 10. Hab. 1.23. Mal. 2.16. There is enough, and too much, of ſuch violence to be found amongſt us, (but ſuch violences are evil, and their force not right, Jer. 23.10.) But how little is there of this holy violence offered, at the gates of Heaven.
Alas for us, we ſtrive not in prayer, we knock not ſo as to be heard: we are like him of whom the Poet ſpeaks, who moved his lips in prayer, as if he were fearfull to be heard.Labra movet metuens audiri. Aug. Conſ. Lib. 8. c. 7. (As Auſtin acknowledgeth he uſed to do before his Converſion.)
Callidus a Roman Orator, pleading a cauſe very faintly, without any ſhew of Affection; Tully told him that ſurely he was but in jeſt, and not in earneſt, for if he had bin ſo, the tyde of his Affection would have bin up. It is a ſhrewd Argument that ſuch as knock gently, at the gates of Heaven; do not indeed deſire to be heard of God.
Ʋſe 2 Wherefore ſee that you imploy your hands, as well as your tongues in prayer, think not, that the ſtrength of one hand will do it, put to the ſtrength of both; knock hard.
Chriſt ſpeaking of his Church, compareth it to Pillar of ſmoak, ariſing from the moſt rich and pleaſant Compoſition of Myrrh and Frankincenſe, and other pleaſant Odors,Cant. 3.6. Cant. 3.6. Our Prayers are like theſe Pillars of ſmoak, which aſcend out of the wilderneſſe of this world; but this ſmoak muſt ariſe from the ſweet perfume of Myrrh and Frankincenſe. By Frankincenſe, ſome underſtand the burning fervency of the affection, when as an enflamed heart ſeeketh: and by Myrrh they underſtand mortification, and dying unto ſin. Now that holy perfume of the Tabernacle which God appointed to be made of pure Myrrh and Frankincenſe, (to which it may be conceived Solomon alludeth) was to be taken of each like weight,Exod. 30.34. Exod. 30.34. If we pretend much Faith, and want Charity, or good workes; if we ſhew not forth the fruits of faith in our lives, the perfume of Prayer is not ſweet in Gods noſthrils. If you make that perfume according to God's deſcription put in as much of the Myrrh as of the Frankincenſe, of each a like weight, let holineſſe of Life, accompany your holy Profeſſion of Faith; and when your hands drop down Myrrh, and your fingers pure Myrrh; then lay hands, on the handles of the Lock, (as the Church ſaith ſhe did) Cant. 5.5. and knock-hard, that you may be heard. And ſo we have done with the Duty,Cant. 5.5. The Incouragement followes.
And it ſhall be opened unto you.
Such is the power of Prayer, Text. Doct.that the gates of Heaven cannot ſtand ſhut against it.
Elijah by his fervent prayer, lockt, and unlockt Heaven, at his pleaſure,Jam. 5.17. Iames 5.17. by turning the key one way, he lockt it up, that it rained not, and by turning it again, he unlockt it, and ſet it open, ſo that the Heavens gave rain, and the Earth brought forth her fruit. And, as he fetched water from heaven by his prayer, ſo he fetched fire thence by it,2 King. 1.18. Joſ. 10.12. Eſay 38.8. Luke 3.21. 2 King. 1.10. Ioſhua's Prayer had ſuch power over Heaven th…t the Sun and Moon ſtood ſtill, till he was revenged on his enemies, as we read, Ioſ. 10.12. And Hezekiah by his prayer brought the Sun back ten degrees, by which it was gone down, as we read, Eſay 38.8. When Chriſt prayed, the Heavens opened Luke 3.21. And the godly prayin… by the ſame ſpirit, have the like power. When St. Steven was brought forth to be ſtoned, he knocked at the gate of Heaven, by his fervent prayer,Acts 7.56. Lord let me in, Lord Ieſus receive my ſpirit: and preſently the Doors of Heaven opened unto him: this he ſaw; and did ſee withall Christ Ieſus whom he had preached, Standing at the right hand of God, Chriſtus ſtat ut Vindex, ſedet ut Judex.as being ready to revenge his wrongs, Acts 7.56.
Obj. But the Virgins knockt, yet could not be admitted, Math. 25.11. So other,Math. 25.11, So Luke 13.25. Luke 13.25.
Reſp. But they were Hypocrites, and graceleſſe perſons; and the Promiſe is not made to ſuch: nor will every knocking do it (as before was ſhewed you) but the knocking at the gate, by the hand of Faith, and of a holy Life. Such as ſo knock ſhall have the Door of Heaven flung open to them, that their Prayers, and Perſons too in due time, may enter.
Ʋſe And now me-thinks, if nothing that hath hitherto bin ſaid concerning Prayer, ſhould cauſe you to be in love with it; yet this that is now ſpoken, of the efficacy and power of it, ſhould cauſe you to affect it. Auſtin aytly terms Prayer the key of Heaven, for that it lets us into Gods treaſury, whence we may take what we will; it opens the Door, and gives us enterance, yea poſſeſſion of the whole houſe. There is a kind of Omnipotency in it. Oh! what cannot Prayer do? If the Door of Heaven cannot be kept ſhut againſt it, can priſon Doores? iron gates withſtand it? It cannot be. There is no priſon ſo ſtrong, but prayer is able to make the Door fly open: Read,Acts 12.5, 6, 7. Acts 12.5, 6, 7. Peter is committed to priſon by Herod, the Doores are faſt lockt upon him; and leaſt the priſoner ſhould make an eaſcape, he is bound with two chaines, and ſtrongly warded with a double watch: ſo that in humane judgment there was no poſſibility of eſcaping, and yet Peter is delivered, and that through the Prayers of the Church. The Church ſent up their prayers, and God ſends down his Angel; who awakes him, unbindes him; directs him, inſtructs him, & brings him out of danger, before he leaves him: by which it appears that it was prayer, rather then the Angel that delivered Peter out of priſon; for prayer went up, before the Angel came down. Another like Inſtance we have,Acts 16.15, 26. Acts 16.25, 26. Paul and Silas are put into priſon; caſt into the loweſt dungeon; laid faſt in the ſtocks, neck and feet together; made ſure enough, (one would think): they betake themſelves to prayer, they ſend that on their errand into Heaven, and it knocks ſo heard, that it ſhakes Heaven and Earth; by and by the priſon Doores were opened, and every mans chaines looſed and fell from him: ſuch is the power of prayer, that no Door can ſtand barrd againſt it. This St. Paul knew right well, by his own experience, inſomuch that at other times when he was a priſoner, he truſted that through the Prayers of the Saints he ſhould be delivered, Philem. 9.22. Heb. 13.18, 19. No ſuch way to procure deliverance for Gods impriſoned ſervants,Philem. 9 22. Heb. 13, 18, 19. as to ſend up hearty Prayers to Heaven on their behalf.
And as no Door on Earth, can keep ſhut againſt it: So no power on Earth is able to withſtand it. Thou haſt prevailed with God: (ſaid the Angel to Iacob) and ſhalt with man. If it can conquer God, it is able to prevaile againſt Eſaus wrath; Gen. 32.28.mans greateſt malice ſhall fall before it, as did Haman's malice before Eſther, Eſther 4.16. The craftieſt pate ſhall not defear it,Eſter 4.16. 2 Sam. 15.32. 2 Chron. 14.9, 11, 12. Exod. 17.11. 2 King. 19.15, 35. the coun…ell of Achitophel ſhall wither before Davids prayer, 2 Sam. 15.32. the greateſt army ſhall fly before it, as did the hoaſt of a thouſand thouſand Aethiopians before the the prayer of Aſa, 2 Chron. 24.9, 11, 12. So, Exod. 17.11. prayer of Moſes is more powerful to conquer an hoaſt of Enemies then the ſwords or pikes of all Iſrael beſides: ſo was Senacheribs hoaſt overthrown by Hezekiah's prayer, 2 Kings 19.15, 35.
The prevailing Power of Prayer,Anno Dom. 175. Tertull in Apologet. Cohors Fulminea: Juſtin. Mart. Apol. 2. Niceph. Caliſt. Eccleſ. Hiſt. Lib. 4. c. 12. is not onelyonly to be found in ſacred ſtory, but it hath bin recorded in all ages of the Church. In the Primitive times, the Legion of Chriſtians was called the thundering Legion; For that upon their prayers, God ſcattered their enemies with thunder, and refreſhed themſelves with ſhowres in a great drought; which was done when Marcus Antonius waged war againſt the Germans: his Army being brought into a deſperate condition, through great and long thriſt, the Chriſtian Soldiers fell upon their knees, and craved help of God, and were ſuddenly, not onelyonly relieved with great ſhowres of rain, but their enemies were alſo ſtrucken down, with many ſtrokes of thunder; whereupon they were termed, (as aforeſaid) Cohers Fulminea.
After this,Anno Dom. 394. Ruffinus. Socrates. Doro. et Ambroſ. de obit. Theod. in the good Emperour Theodoſius his time, in a battail ſought, againſt the Tyrant Engenius, when the day was almoſt loſt, and in the ſight of man an apparent overthrow was at hand; the Emperour lights from off his horſe, and ſtepping before his Army, (and in the ſight of the Enemy) falls down proſtrate on the earth, crying our, Ubi eſt Deus Theodoſii? where is the God of Theodoſius? whereupon there aroſe ſuch a mighty winde, that it blew the darts of his Enemies upon themſelves, in ſuch a wonderfull manner, that Engenius with all his hoaſt were utterly diſcomfited; who ſeeing the power of God ſo to fight againſt them, were forced in effect to ſay as the Aegyptians did, God is in the Clouds, and fighting for them.
In latter times, we read that Henriens Anceps the Emperour of Germany, Bucholcer Chronol.upon the prayers of his Soldiers (they crying out with a loud voice Kyrie eleiſon, Kyrie eleiſon, Lord have mercy upon as, Lord have mercy upon us) flew and put to flight a mighty Army of the Hungarians, by whom he was in danger to be worſted. And we in this Land can bring in our Teſtimony amongſt many other; that great deliverance in Eighty eight, from our enemies, which muſt needs be aſcribed to the fruit and powerful effect of prayer, which was then put up to Heaven in that behalf.
nor doth it want the Teſtimony,Spec. Belli. Sacri. p. 182. of the enemies of the Church, we read of the Angronians a poor people in France (that worſhipped God ſincerely, amidſt a whole kingdom of Papiſts) that when as they ſaw the enemy to approach, they would cry altogether, for aid and ſuccour to the Lord: whilſt the Soldier fought without, the reſt of the people within,Fox. Martyr. 883. (with their Miniſters) put up their hearty prayers to Heaven, and that from the morning untill the evening; Inſomuch that the popiſh Soldiers that went againſt them, told their Commanders, that the Miniſters of that Town with their prayers, conjured, and bewitched them, ſo, as that they could not fight.
And the Queen-Mother of Scotland was ſometimes heard to ſay,Spec. Bel. Sac. that ſhe more feared the faſtings and prayers of John Knox, Fox. Mart. Vol. 1.151.182.298.and his Diſciples, then an Army of thirty thouſand men: ſuch is the power of prayer againſt the force, and fury of men, be they never ſo many, or mighty. Other inſtances might be produced, but I ſhall referr my Reader to Fox. Mart.
nor hath it power, onelyonly over Heaven, and Earth; but over Hell too. Thus our Saviour telleth his Diſciples (being to deal with Spirituall Powers) that ſome Devils were ſo ſtrong, that they could not be caſt out, but by faſting and prayer, Math. 17.21.Math. 17.21. Importing that faſting and prayer, is able to caſt out the ſtouteſt, and ſturdieſt Devil whatſoever. We read of a young man, that had yeilded himſelf body and ſoul to the Devil,Acts and Mon. 788. for money; and had written the bond with his own blood; upon the prayers of Luther and ſome others, in his Company, the Devil was forced to come, and throw in the obligation amongſt them, Acts and Mon. 788.
In the Life of Baſil we have a ſtory, that the Devil appeared to a Penitent Sinner, being at his prayers, and told him, If you will let me alone, I will let you alone, meddle not with me, and I will not meddle with you: he found that by the prayers of that good ſoul, God had weakened his power, not onelyonly upon that man who prayed, but upon others too; therefore he was content to come to a ceſſation of armes with him, that he might turn his forces another way. Athanaſius telleth us that the hearty recitall of the firſt verſe. of the Pſal. 68. would make all the Divels in Hell to quake. All conclude with Chryſoſtome, that Prayer is Flagellum Daemonum, that wherewith we laſh and ſcourge them.
And thus you ſee the prevalent power of Prayer, over Heaven, Earth, and Hell, It opens for us the Golden gates of Heaven, they will not keep it out: it flings open the iron gates on Earth, yea, the brazen gates of Hell, ſo that they cannot keep us in. Let us not have this key to ſeek, when we ſhould uſe it, at every to turn it; do but turn it the right way, no door can ſtand cloſed againſt it.
To Conclude.Eraſ. Adag. ex Lucia. The Athenians had a great Anchor, which they called the holy Anchor, &c. and this they were accuſtomed to caſt out, when they were in greateſt danger, at Sea: Prayer is to us, as this Anchor. A great ſtorme is aroſe, and yet increaſeth, the ſhip is like to be overwhelmed with waves: Now caſt out this great Anchor, &c. Oh! that we were more Aboundant in this duty, then I would not doubt, but that God would change the face of this our Engliſh nation; and not only wipe blood from the Body, but teares from the eyes of this poor Church, his diſconſolate and afflicted Spouſe.
We have done with the ſeverall Acts enjoyned; and with Promiſes to each annexed: But yet me-thinks ſomething ſhould be ſpoken to the Copulative [And]; which hand-faſts the one unto the other, mans Duty and Gods Bounty, our Practiſe and Gods Promiſe. Ask (And) then it ſhall be given you: Seek, (And) then you ſhall find; Knock (And) then it ſhall be opened unto you; The condition is premiſed, and the Reward is thereupon promiſed. Do your part and then God will do his: each Promiſe is made to each Act; with Implication. If you Aske not; you have not; if you ſeek not, you find not: if you Knock not, it will not be opened unto you. You ſee then how,
Doct. Evangelicall Promiſe… are propounded to us with Iff's and Ands: they are to be underſtood with a Conditionall clauſe.
In both Covenants, the Promiſes run thus. Do this and live, ſaith the Law, Luke 10.28. Levit. 18.5.Luke. 10.28. Levit. 18.5. Acts 16.31. Beleeve and thou ſhalt be ſaved (ſaith the Goſpell, Acts 16.31,) we might abound with proofs, I ſhall only commend the…e few unto you, Gen. 4.7. Ezek. 18.21. John 11.40. & 13.17. Rom. 8.13. & 10.9. 2 Pet. 1.10.
Queſt. Doth not this confound Law and Goſpel?
Reſp. In both, Conditions are required, but with difference: The Law admits no qualification, every one muſt exactly performe the condition in his own Perſon: But the Goſpel requires the condition with diſpenſation; for many faylings it gives favour, and paſſeth by infirmityes upon confeſſion and prayer, at the throne of grace; it accepts of a ſurety, and of weak endeavours, which the Law doth not.
Obj. But Evangelicall Promiſes run generally without exception, Iſay. 55.1. John 7.37. Math. 11.28. Reſp.Iſay. 55.1. John 7.37. Math. 11.28.
Obj. Though they are in generall without exception; yet they are not abſolute without condition; they are generall that none may diſpaire; but yet conditionall, that none may prefume: thus John 3.16. Life is offered upon condition of Faith,John 3.16. Ezek. 18.21, 22. Math. 11.28. Mark. 13.13. and Ezek. 18.21. Pardon of ſin, upon condition of Repentance and Math 11.28.22. Reſt, and refreſhment, upon condition of Submiſſion and Obedience. And Mark. 13.13. Salvation offered upon condition of perſeverance. Still the condition is expreſt, or to be underſtood.Rom. 5.15, 16. Reſp.
But how then is the Promiſe free? Rom. 5.15.16.
It is free in fieri▪ made only out of free grace and favour; but conditionall in facto eſſe, performed and accompliſhed with dependance upon dutyes in us. Free in reſpect of merit, but not in reſpect of meanes.
Secondly, albeit God promiſeth not good things to his Church but upon condition, and in the uſe of the meanes; yet it is God that makes effectuall, the condition and meanes themſelves: for in the Covenant of Grace, the condition required of us, is alſo a part of Gods Covenant,Heb. 8.7, 8, 9, 10. Iſay. 26.12. and promiſe made unto us, that he will do it for us, Heb. 8.7.9, 10, 11. &c: Iſay. 26.12.Phil. 1.19. Phil. 1.29. So then albeit Gods promiſes in Scripture run with condition, and ſo are made to all generally in the Church, (that none may have cauſe to blame or accuſe God,) yet the performance of the condition in reſpect of the Elect, is of free grace, he freely doing that for us, which he requires of us.
Obj. But are not ſome promiſes abſolutely made, without any reſpect of duty in us?
Reſp. Yes; they are ſo, but we muſt diſtinguiſh; Gods Promiſes are of two ſorts, either of the End, or of the Meanes, conducing and leading to the end. The Promiſes concerning the End which is Salvation and happineſſe, are with condition, as Beleeve and thou ſhalt be ſaved; Be faithfull to the Death, and I will give thee a Crown of Life, &c: Theſe Promiſes being Conditionall; All partake not of the end, (that is bleſſedneſſe and ſalvation) becauſe they keep not the condition required.
The Promiſes which concerne the meanes of Life and Happineſſe, are moſt free and abſolute. So is Chriſt himſelf the bleſſed ſeed,Gen. 3.15. Iſay. 42.6, 7. & 49.5, 6. Math. 28.18, 19. Mark. 16.15. Rom. 10.14, 15. Gen. 3.15. freely and abſolutely promiſed, Iſay. 42.6, 7, & 49.5, 6. So the Goſpel and the preaching thereof is freely and abſolutely given, Math. 28.18, 19. Marke 16.15. Rom. 10.14, 15. Without this, how ſhould men come to Faith, or calling upon God, or get any other grace? And who ſoever they are, that at any time enjoy the Goſpel, and outward meanes, it is from free mercy that they enjoy them, Acts 16.6, 7. Epheſ. 1.7, 8, 9.
Obj. But are not Faith and Repentance, the meanes of obtayning Life, &c.
Reſp. They are ſo; but as they are meanes of ſalvation, ſo they are Ends and effects intended by God, to be wrought by the preaching of the Goſpel. Theſe graces as Conditions of the new Covenant of Life, and as meanes of Life, and happineſſe, are abſolutely promiſed to Gods Elect, without condition; for that theſe Promiſes concerning meanes (as meanes) depend upon Gods election, which election is not conditionall, nor upon the foreſight of ſuch conditions wrought in us, (albeit the execution of his decree be, Math. 20.16. 2 Tim. 2.19.Math. 20.16. 2 Tim. 2.19.) And yet albeit theſe graces conſidered as meanes, are abſolutely promiſed to be given to Gods Elect, yet theſe graces being conſidered, as the next and moſt immediate ends of the Goſpel, for which it is ſent and preached, they have their conditions alſo, which muſt not be neglected. If we would beleeve, we muſt heare; if we know, we muſt do, elſe no ſalvation is to be had.
Uſe. Vaine then is their Preſumption, who put aſunder what God had joyned; what is propounded conditionally, they preſume upon abſolutely; and what is true in a compounded ſenſe, they catch hold of in a divided ſenſe, and take the words as an intire Propoſition in themſelves; being ready to charge God fooliſhly with breach of promiſe, when they either miſtake the manner or quality of the promiſe, or elſe faile in the condition that is to be obſerved in the obligation. Had'ſt thou ever any ſeeming intereſt in Gods promiſes? that intereſt that thou had'ſt was by contract, and covenant; In all contracts, and compacts; conditions are on both patts, ſo in the covenant made betwixt God and man; whether firſt or ſecond; of workes or grace; the former do this and live; the latter beleeve and live: but thou obſerveſt the conditions in neither, but liveſt in unbeliefe and diſobedience, and ſo long I muſt tell thee, thou haſt neither part nor fellowſhip in any of the ſweet promiſes of the Goſpel; therefore ſet thy heart at reſt in that regard, glut thy ſelf like the Dogg in its own vomit, and be more filthy ſtill, Revel. Revel. 22.11, Proviſo.22.11. Childrens bread is not for Doggs. Dreame no more of a Conveyance without a Proviſo; as thou doſt, if thou imagineſt to have heaven, and happineſſe, without obſerving the condition required.
And as deſperate is their Dejection, who think it is in vaine to ſerve God, and that there is no profit in keeping his Commandements: ſo thoſe, Job. 21.15. Mal. 3.14.Job. 21.15. Mal. 3.15. but you ſee the reward is joyned with the worke. Indeed God need not promiſe; we owe him ſervice, as we are his Creatures, but he allures us with his Promiſes, and will reward us for well doing? Never aske with Peter, what ſhall we have, we ſhall have what ever heart can wiſh. Aske and it ſhall be given you; Math. 19.27▪it is not ſaid what ſhall be given, becauſe the gift is above all name (ſaith Auſtin) great ſhall our Reward be,1 Cor. 15.58. Job. 1.9. 1 Cor. 15.58. This the Devill confeſſeth, Job. 1.9. Of whom do they learne their leſſon that deny it?
Uſe. 2 Let me give you a caveat before I diſmiſſe the point. Take heed leaſt you abuſe the promiſes in not taking them by that handle, that God offers them unto us: we are mervailous apt to ſurfet upon the ſweeteſt meat. As Gods goodneſſe ſhines moſt clearly in his promiſes made unto us, ſo mans corruption and perverſeneſſe is in nothing more diſcovered, then in perverting of them to our own deſtruction; and that more then any other part of the Word, either by miſunderſtanding, or miſapplying them. Some make Conditionall promiſes, Abſolute; and ſo build on them, expecting God ſhould do that for them which he hath not engaged himſelf to do: and further preſſe them, then God ever meant them; when they offer to go one mile, they make them go two. So the Licentious Libertines of this Age, who refuſe the yoak, and caſt off obedience, becauſe they are under grace, theſe would climbe up Jacobs Ladder without treading the rounds.
For avoyding of both theſe Rocks, let us firſt take ſpeciall notice how farr God hath engaged himſelf unto us by Promiſe; and then learn how to entertayn thoſe promiſes that God hath made; I ſhall be breife in both.
The promiſes that God hath made unto us, are of two ſorts. Some concerne the Life that now is, others that concerne the Life to come, 1 Tim. 4.8.1 Tim. 4.8. In both God hath engaged himſelf unto us, but after a different manner.
Concerning things belonging to this Life, God hath engaged himſelf unto us, yet not abſolutely, but firſt with limitation to expediency; ſo farr as they may advance our ſpirituall good, ſo thought Agur, Pro. 30.8. Math. 10.30. Pſal. 89.31, 32.Pro. 30.8. Secondly with Reſervation of power to the Promiſer, either to try our graces, Math. 10.30. or to chaſten us for our particular delinquencies, Pſal. 89.31, 32. or to pay either in kind, or ſomething equivalent; to pay either money, or mony's worth.
Concerning Spiritual Bleſſings, belonging to a better life, he hath engaged himſelf yet farther in a higher degree. Abſolutely (ſay ſome) but then we muſt diſtinguiſh concerning Spiritual bleſſings (ſo far as in this life vouchſafed). Some Promiſes are of Grace: Others are to Grace.
Thoſe Promiſes that are made of Grace, are ſuch as qualifie a man for the ſervice of God, and in exerciſe wherof Gods ſervice ſtands: ſuch as Faith, Hope, Charity, &c. Theſe are abſolutely promiſed to the Veſſels of Mercy: But the Queſtion is, de modo, of the manner.
And here we muſt again conſider them (as before); As they are means, without which, Salvation cannot ordinarily be had;Dr. Jeniſon, his Tract, on Joh. 13.17. p. 23. Or as they are ends and other effects of gifts, and graces of God, which are more remotely the means of Salvation (as the preaching of the Goſpel, by which theſe Graces are wrought in us). As they are abſolutely neceſſary to Salvation, they are abſolutely promiſed; but as they are the ends and effects, which God works by the preaching of the Goſpel ſent and preached, they are not promiſed abſolutely, but upon condition,Joh. 17.27. Rom. 10.17. that we attend on thoſe means, by which theſe graces muſt be wrought in us, Joh. 17.27. Rom. 10.17.
Secondly, in theſe gifts and graces abſolutely neceſſary to Salvation, we are to conſider two things: Firſt, Eſſentiam: Secondly, Gradum. Concerning the Eſſence of them, the Promiſe is abſolute to the Elect; but not promiſed to give to all, al…ke degree and meaſure. Nor to any perfection in this life, as Faith, without doubting, &c.
There are other Promiſes made to Grace which is the recompence of our ſervice: As, to him that hath to him it ſhall be given: Math. 12.13, & 25.27. Gal. 6.16. Rom. 14.17. 2 Cor. 12.7.of this ſort, is Peace of Conſcience, full Aſſurance, joy of the Holy Ghost Gal. 6.16. Rom. 14.17. Theſe are not abſolutely promiſed, but with limitations to expediencie, according to the divers tempers of mens inclinations, that none may be puffed up, 2 Cor. 12.7. nor any too much dejected & caſt down, that are of a more tender diſpoſition. Secondly, with power reſerved to chaſten ſcandalous ſins of his Children, as in David▪ Pſal. 51. & 88.15 16.Pſal. 51. & 88.15, 16. and with Liberty to make good, by way of exchange, as Fear and Humility, &c. or peace and comfort. Thus learn to underſtand the Promiſes rig tly.
In the next place, learn how to entertain, and with what aſſurance to expect them; and that is with a confident, and obedient heart. Confident, becauſe he is faithful and true, that hath promiſed, yea he hath bound himſelf by two immutable things,Heb. 6.18. wherein it is impoſſible that he ſhould lie, Heb. 6.18. his Word is aſſurance enough; but to that he hath added his Oath; not of any neceſſity, in regard of the weakneſs of the truth, of his Promiſe; but out of ſuperaboundant good-will, to have us aſſured, and have that way, conſolation: ſo that we ſhall be inexcuſable, if we doubt of the fulfilling of them.
Secondly, as with a confident, ſo with an obedient heart, obſerving and performing the Conditions, which we have covenanted: otherwiſe, we may well fear, leſt a Promiſe being left us, through diſobedience, and unbelief, we ſhall come ſhort of it, Heb. 4, 1.Heb. 4.1.
For every one that asketh receiveth, and he that ſeeketh findeth, and to him that knocketh it ſhall be opened.Text. Verſ. 10.
The former Promiſe of Audience, is here further amplified from the large extent of the grant: it reacheth to every one that asketh, ſeeketh knocketh, in the right manner (as hath been before ſhewed) and the truth hereof is confirmed from Experience: It is a known caſe, when was it otherwiſe? Did ever any ſeek to God by faithful prayer (be they of what Sex, Calling, or Condition of Life ſoever) that have not ſped? Wherefore, doubt not, but you ſhall ſpeed as others have done, if you ask &c.
And here (by the way) take notice how our Bleſſed Saviour, albeit he had ſpoken very fully and comfortably to the Point (before) yet he fetcheth it about again, and repeats the ſame thing, that before he had ſaid, (with ſome little variation of words). It muſt be granted then, That
Doct. The Gemination, Reduplication, or Repetition of Divine Truths, is uſeful, and warrantable.
It is warrantable,Act. 13.42. & 17.9. Math. 5.2. compared with Luke 6.20. Luke 6.20. Phil. 3.1. 2 Pet. 1.12, 13. in Preaching, Act. 13.42. & 17.9. Three Sabbath dayes together, the Apoſtle handled one and the ſame Doctrine: ſo Math. 5.2. compared with Luke 6.20. Our Saviour himſelf made twice uſe of the ſame Sermon-Notes.
It is warrantable in Writing, as well as in Preaching, Phil. 3.1. 2 Pet. 1▪ 12, 13.
It is warrantable in Praying, Pſal. 80.3, 7, 19.Pſal. 80.3, 7, 19. Pſal. 115.1. Pſal. 38.5. David's Pſalms are full of Rhetor…cal Repetitions; ſometimes the ſame words are repeated together immediately in the ſame ſentence. So Pſal. 115.1. Not unto us, O Lord, not unto us.
Sometimes the ſame words, wherewith a ſentence is ended, Pſal. 135.19, 20.begins the next: as Pſal. 38.5. Sing unto the Lord with the Harp; with the Harp, and the voyce of a Pſalm.
Sometimes the ſame words are repeated in the beginning of ſeveral Sentences, Bleſs the Lord, O houſe of Iſrael, &c. Pſal. 135.19, 20.
Sometimes the ſame words are repeated in the end ef ſeverall ſentences; as Pſal. 136. His mercy endureth for ever.Pſal. 136.1. to the end. Pſal. 81.9. Pſal. 47.6.
Sometimes the ſame words are repeated in the beginning, and in the end, Pſal. 8.…, 9.
Sometimes the ſame words are repeated in the beginning, midſt, and end, Pſal. 47.6. Sing praiſes to our God, ſing praiſes; ſing praiſes to our King, ſing praiſes. And yet in none of the…e places are they uſed idely or ſuperfluouſly.
Obj. But Scripture condemns Tautologizing, Math. 6.7.
Reſp. Indeed the labour of the Lip, without the Heart, Math. 6.7. Luke 18.38, 39. Math. 26.44.is condemned; but all Repetitions are not ſuperfluous Tautologies. There are Repetitions that are not vain, in prayers and praiſes, Luke 18.38, 39. Math. 26.44. They have reſpect ſometimes to the matter urged, or Point that is ſpoken of; and ſometimes they reſpect the Perſons, either ſpeaking, or ſpoken unto.
As they concern the Point repeated and preſſed, ſo they note;
Firſt, the infallible truth of it, Gen. 41.32. & 2.17.Gen. 41.32. & 2.17. Pſal. 24.7, 8, 9, 10. Pſal. 136.1, 2. Joh. 3.3, 5. Luke 13.3, 5.
Secondly, the excellencie of it: ſo Pſal. 24.7, 8, 9, 10.
Thirdly, the profitable uſe thereof, Pſal. 136.1, 2.
Fourthly, the abſolute neceſſity of the thing, Joh. 3.3, 5. Luke 13.3, 5.
As they reſpect the Perſons; Firſt, that repeareth the Point; ſo it importeth,
Firſt, Certainty of that which was uttered, ſo that he dares ſay it again, Gal. 1.8, 9.Gal. 1.8, 9.
Secondly, earneſt deſire, that heed ſhould be given thereunto, and not ſuffered to ſlip, Heb. 7.1.Heb. 7.1.
In reſpect of the Perſons to whom the Repetition is made, it implyeth, and argueth: Firſt, their need thereof, in regard of their dulneſs,Heb. 5.11. 2 Tim. 2.14. 2 Pet. 1.12. Iſa. 28.10. Phil. 3, 1. Eccleſ. 12.11. in hearing, Heb. 5.11. Secondly, weakneſs in remembring, 2 Pet. 1.12. Thirdly, backwardneſs in practiſing, Iſa. 28.10.
Secondly, it is for their good, Phil. 3.1. it leaveth a ſurer print, and deeper ſtamp in the mind. Doctrine delivered is like a Nail driven; but Doctrine repeated, is as a Nail rivetred: ſo ſhews Solomon, Eccleſ. 12.11.
Uſe. By this then, it may appear, that there is too much niceneſs both in Miniſter and People; the one, in neglecting to hear the ſame things again, as ſuperfluous and needleſs; and the other in omitting to preach the ſame things again, that before hath been taught, as unprofitable and fruitleſs. He is not a Preacher ſufficiently learned, that muſt of neceſſity preach the ſame things again to his People, that he taught them the Sabbath day, or ſome few Sabbath days before: nor is he ſufficiently diſcreet, that forbears any Repetition, or the handling of any Point, therefore, becauſe he hath handled that before. A good Scribe (ſaith Chriſt) brings out of his Treaſury things both new and old. Math. 13.52.Old, for the matter: New, for the method: and yet the Attention of an Auditory may ſometimes be diſcouraged with too tedious Repetitions (as ſome do, who, like the Clock, tell all that they told before, and but one more): This would be avoided, as tedious to the Hearer.
Yet it is a ſupercilious, and faſtidious delicacy of thoſe, who cannot indure to have their Attention guided into the enſuing Diſcourſe, by the Repetition of Heads formerly delivered; albeit it may fall out (as oftentimes it doth) that as in the payment of ſome Debt, what was overſeen in the firſt telling, comes to be made up in the ſecond: what ſlipt the Memory upon the firſt delivery, is upon the Repetition recalled. When God's Miniſter returns to you,Gen. 43.15. as Joſeph's Brethren did to him, with double money in their Sacks mouth: Why find you fault?
It ſhould not be grievous to any of us, to hear the ſame Doctrine more then once; as it was to Peter, when he heard our Saviour ask him the third time,Joh. 21.23. Peter lovest thou me? but eſteem it a high favour from God, to afford us many excitations to Holy Duties.1 Sam. 30.1. It may be Samuel knows not God's firſt Call, nor his ſecond, nor his third: yet, at laſt, he may be fully awaked, and ſay, Speak Lord, for thy ſervant hears. 1 Sam. 3.10. Math. 26.75. Act. 10.16,The third Crow of the Cock may awaken Peter: We read Act. 10.16. upon the firſt and ſecond ſpeaking, Peter excuſeth himſelf with, Not ſo Lord: but upon the third ſpeaking, he is better reſolved about God's Work. The third time, we may mind that, which before was neglected: Come we now to the Extent or Univerſality of the Grant whereby the Promiſe is enlarged.
[For] is a Particle of Argumentation: our Saviour ſeems to reaſon thus. If God be ready to hear all that call upon him (of what quality or degree ſoever they be) and liberal in giving and ſupplying the wants and neceſſities of all that ſeek unto him, Then you being his friends, and in ſpecial favour with him, need not doubt of Audience: But the former is true, therefore doubt not of the other. We begin with the Antecedent: The Poſition is,
Doct. God is of a bountiful and liberal diſpoſition; willing and ready to communicate his favours, and diſpenſe his bleſſings in a plentiful manner to all thoſe that ſeek unto him, Rom. 10.12. Jam. 1.5.be they of what degree or quality ſoever, Rom. 10.12. Jam. 1.5.
For Explication, and further confirmation of the Point, take we diſtinct notice of theſe Particulars: Firſt, to whom he gives: Secondly▪ what he gives. Thirdly, the meaſure. Fourthly, the manner of his giving.
Firſt, to whom he gives; and ſo our Text ſheweth,Pſal. 145.9. Pſal. 33 5. Pſal. 104.27. Pſal. 145.15, 16. he gives to every one that asketh, Pſal. 145.9. The Lord is good to all and his tender mercies are over all his works: And Pſal. 33.5. The whole Earth is full of the goodneſs of the Lord; all Creatures living taſte of his bounty, Pſal. 104.27. & 145.15, 16. He feeds all living Creatures with his hand: Every day he cloathes the Earth, and plants it every year, with more cunning Ornaments, then the Robes of Princes.
He is liberal to all men, juſt and unjuſt,Rom. 10.12. Math. 5, 44, 45. Pſal. 8.5, 6. Eccleſ. 9.1, 2, 3, 4. Rom. 10.12. Math. 5.44, 45. He hath great Treaſures in the world, which he hath appointed to be con…mon, both Riches, Honour, long life, Poſterity: by theſe things no man can diſcern of love, or hatred; as it falleth to the godly ſo doth it to the wicked; to the black-mouthed Blaſphemer, as to him that feareth an Oath.
Albeit, to the Elect, he is bountiful in a more ſpecial manner, in their Redemption, Sanctification, Salvation, &c.
Secondly, conſider his Liberality in the things that he gives, 1 Tim. 6.17.1 Tim. 6.17. Pſal. 84.11. 2 Pet. 1.3. He gives us all things that are good, both Indumenta, covering for our nakedneſs; and Ornamenta, cloathing for our comelineſs: he giveth Alimenta, nouriſhment for our emptineſs; and Delectamenta, delicious fare for our daintineſs: he gives us for this life, and for a better: Turn your eyes which way you can, you may ſee God's bounty: Look without you, or about you, that Earth, that Air, that Fire, that Water, that Food, that Fruit, that Beaſt, all is from God's bounty; yea, that Heaven he hath prepared for you, to receive you in the end. Look within you that Und…rſtanding, that Will, that Memory, thoſe Affections, that Conſcience, that Soul, all is his largeſs; and therefore we muſt conclude that God is liberal.
Thirdly, take notice of the meaſure of his Bounty: he doth not onelyonly give, but give us richly and plentifully, with a full hand,1 Tim. 6.17. Pſal. 81.10. & 145.16, 17. & 33.5. and in a full meaſure. So 1 Tim. 6.17. he fills us to the full, Pſal. 81.10. & 145.16, 17. & 33.5. and gives more then we ask oftentimes. So to Solomon, Jacob, David, Hezekiah (as hath been ſhewed before) exceeding liberal he is to all, though not to all alike: to ſome he gives more to ſome leſs: to ſome Creatures he gives Being: to others, Life: to others, Senſe; to others Reaſon: to every one as he pleaſeth, manifeſting therein his Wiſdom, Power, and Providence.
Fourthly,Optat dare qui praecipit potere, Auſt Deut. 5.29. Iſa. 55.1, 2. and laſtly, Conſider we the manner of his giving, and we muſt confeſs him liberal: For,
Firſt, he gives willingly, calling on us to call on him; asking us, that we would ask him: he ſues to us, that we would ſeek to him, Iſa. 55.1, 2.
Secondly, he gives us readily: many times preventing us with his Bleſſings; giving us, whileſt the thought is in our nearts, before the words be in our mouthes,2 Sam. 16.17. Luke 15.22. Act. 10.34. Rom. 10.12. Pſal. 107.4, 10.23.39. 2 Sam. 16.17. or out of our mouthes, Luke 15.22.
Thirdly, in giving indifferently, without reſpect of perſons, Act. 10.34. Rom. 10.12, 13. Pſal. 107.4, 10.23.39. All theſe, God hears and ſuccours.
Fourthly, in giving freely, without reſpect either of former merits, Rom. 11.35. or of future gain. Job 35.7. Revel. 22.17.Rom. 11.35. Job 35.7. Rev. 22.17. Jam. 1.5. 1 Sam. 12.28.
Fifthly, in giving without upbraiding any, Jam. 1.5. Sinners he upbraids; as 1 Sam. 12.28. but not Suitors: for ſinning againſt him, but never for ſeeking to him. Thus it hath been proved that God is liberal.
Reaſ. 1 Do you ask the Reaſons of this liberal mind in God? Know then; Firſt, Goodneſs cannot but communicate it ſelf; Bonum eſt ſui diffuſivum.the Sun gives light, and heat, and influence to all Creatures: So God above all, he exceeds all, in goodneſs; being eſſentially good, good without goodneſs (as one ſpeaketh); originally, Auſtin. Math. 19.17.and abſolutely, the onelyonly good: ſo as there is none good but him, Math. 19.17. He is ſo good, as that he is Cauſa bonorum et quae in nos, et quae in nobis, the cauſe of all good, either received by us, or conceived in us. No wonder then, if he exceeds in Liberality and Bounty.
Secondly, as he is good, ſo he is All ſufficient, Act. 17.25.and ſtands in need of nothing that he gives, Act. 17.25. Earthly Princes are fain to meaſure their gifts, becauſe their ſtore is not infinite, the more they give, the leſs they have, but God's goodneſs ſuffers no diminution: his hand is ever full, though it ever diſpenſe; and the filling of many Ciſterns, is no abatement to his ever-running Fountain. Innumerable are the drops of the Sea; yet if one be taken out, it hath (though inſenſibly) ſo much the leſs: but though we receive never ſo much from this Fountain, we leave nothing the leſs behind.
Thirdly, he is large in his love and affection to mankind, Prov. 8.31.Prov. 8.31. His delights were with the ſons of men. As it was the goodneſs of God's works, that cauſed him to take contentment in them; ſo man, being the chiefeſt of his Works, his chiefeſt delights were with them. What makes a man liberal and bountiful, but a large heart? As our love is, ſuch is our bounty.Iſa. 55. Now as God's thoughts are above mans, ſo is his affection above mans; and ſo (conſequently) his Liberality and Bounty. It is ſaid of Tiberius, the Emperour, that he never denyed his Favourite Sejanus any thing: oftentimes he prevented his Requeſts; ſo that he needed but ask, and give thanks. All God's people are his Favourites; ſo that they may have what heart can wiſh, or need require.
Fourthly,2. Sam. 24.23. Jam. 1.5. He is great in Might and Majesty, and no ſmall gift can fall from ſuch a hand, Jam. 1.5. His hand is manus Regalis, and ſo he gives munus regale: his bounty is as himſelf, and his gifts ſuit with his greatneſs (as before hath been ſhewed you.)
Ʋſe 1 Now apply we this; and firſt let us look backward, and then take forward. How can we, in the firſt place, but lament and bewail our horrible Ingratitude, and unkind dealing with ſo bountiful and liberal a Maſter? Mervailous hath been God's mercies towards this Land and Nation: Never any Nation under Heaven that taſted more of the riches of God's bounty, nor ſtood more bound to God, than this, for his Liberality: What Peace, what Plenty, what Deliverances, what brightneſs of Heavenly Light for fourſcore years did we enjoy? whileſt our Neighbour Nations were wearied with Bloudy Wars, and ſcarce received any other Dew then the bloud of the Inhabitants▪ We ſate under our own Vines and Fig-trees, having peace within our Walls, and plentifulneſs within our Palaces. We ſlept, when they bled: we abounded, when they wanted: we ſurfeited, when they ſtarved. Our Sun did ſhine out gloriouſly, whileſt theirs was ſet: We had Magiſtrates, Miniſters, Schools, Churches, Laws, Trades, all of the beſt, whileſt they would have been glad of the worſt, being deprived of all. Ask Bohemia; ask Germany, what they thought of us: Would not they ſay, Happy art thou O England, who is like unto thee, O people ſaved by the Lord? That which Moſes ſaid to Iſrael, Deut. 33.29. Deut. 4 7.might be made ours, Deut. 4.7. What Nation is there ſo great, who hath God ſo nigh to them as the Lord our God is, in all things we call upon him for. But what uſe made we of this our Maſter's Liberality? Surely, whileſt we ſhould have been recounting mercies, we were finding faults, and ſpying flaws in out State and Government: The Civil was Tyrannical: the Eccleſiaſtical, Papiſtical, &c. Nothing pleaſed; not the Hedge, not the Wine-preſs, not the Watch-Tower, not the Watch-men; theſe we trample down with our own feet, pluck down with our own hands:Iſa. 5.4, 7. When God looked for grapes, behold wild-grapes, for Judgment and Righteouſneſs, ſin and wickedneſs. Helliſh Atheiſm and Prophaneneſs, horrid Oaths and Blaſphemies, contempt of God's Word and Ordinances, violation of God's Sabbaths, Rebellion againſt Governours, Murther, Whoredom, Theft, Lying &c. and what not?
So that we ſeemed to enter into a contention with God, whether he ſhould be more bountiful, or we more ſinful. Never any Nation that was more beholding to Divine Majeſty, then this of ours: nor ever was there Nation more wicked & ungrateful,Deut. 32.6. than this of ours. Do you ſo requ…te the Lord, O fooliſh people & unkind? yea ſurely thus, and no whit better. K. Philip branded one of his Soldiers on the fore-head with Ingratus hoſpes, for begging the Lands of one that had kindly entertained him: ſo may God brand us with this ignominious note of Ʋngrateful Nation. This was that which cauſed God to pull up the hedge, &c. to lay us even with other diſtreſſed Churches, and make us know what we had, by what we have not. Thank we unthankefulneſs, for what we have loſt, for God takes no forfeiture, but what unthankfulneſs makes.
But paſs we from generals, to particulars; hath not each Soul of us taſted of our Maſters bounty? beſides our private intereſts in publike mercies, hath he not caſt upon thee and me bleſſings, not onelyonly undeſerved, but undeſired? and been better to us then our prayers, than his promiſes, than our hopes:Pſal. 40.5. may we not truly ſay with David, Pſal. 40.5. Many, O Lord my God, are the wonderful works which thou hast done, and thy thoughts which are to us-ward, they cannot be reckoned up in order unto thee; if I would declare and ſpeak of them, they are more then can be numbred. Yet conſider, I beſeech you, (as you are able) the marvailous goodneſs and bounty of the Lord towards each particular Soul of us: Can we caſt our eyes any ways, but we ſee bounty? What is our Body compounded of, but of bleſſings? What our Houſes, Barns, Shops, full of, but of God's bounty? The Cup runs over, which he hath put into our hands; from him we have Life, Health, ſoundneſs of Limbs, and Senſes; Food, Rayment, Deliverance, &c. And for Spiritual mercies, what tongue is able to reach them? in his giving of his Son to dye for us,Tertul. following us with the means to reclaim us, continuing his grace and goodneſs to us. Now what doth all this do? Surely it emboldens us to continue in ſin, ſo that (as one ſaith) God loſeth much of his credit with us by his liberality and bounty: yea,Rom. 2.…. we deſpiſe it, and turn his Grace into wantonneſs, when it ſhould lead us to true Repentance.
Should a Servant reaſon thus from his Maſters bounty: He hath dealt thus, and thus with me, raiſed me from nothing to this eſtate, wherein now I am: therefore I care not for pleaſing him, &c. Would we not cry ſhame of ſuch a one, and deem him a very Miſcreant? And yet how frequent are ſuch reaſonings? Oh bewail this, lament it, humble your Souls for it, and do no more ſo wickedly; but for the future look forward.
Uſe 2 Seeing God is ſo liberal and bountiful, it calls upon us for ſundry Duties: Firſt, ſee that you make an ingenuous acknowledgment thereof, and be affected with it to his prai…e, Pſal. 106.1. & 107.1. & 111.1, 2.Pſal. 106.1. & 107.1. & 111.1, 2. In many places David doth urge this Uſe vehemently. We uſe to extol bountiful perſons to the Skies; but God's bounty far excels: Firſt, being the Springhead: man is bountiful but by Participation; as Heat is in the Water, Light in the Air: in man, Liberality is a Quality, but a Nature in God. Whence it is, that God is never weary of his Bounty; but man is quickly tired in any act of Charity or Liberality.
Secondly, in meaſure there is difference: the Creature proves but as a dry brook, or Ciſtern; but God is a full Sea, never to be drawn dry: man's hand is cloſed, or but one open at a time; but God's Hand is extenſum, or expanſum, no man can do ſo much with both hands, as God with one: yet both God's hands are giving, Prov. 3.16.Prov. 3.16.
Thirdly, in the Object, Man's Bounty extends but to a few, now to one, then to another, they cannot give to all: but God's Liberality extends to all his Creatures, yea to his very enemies.
Fourthly, in extent: man's Bounty is but in a few things, he may ſupply out want of money, but not health: if health, yet not peace of Conſcience: but God bleſſeth us in all manner of bleſſings.
Fifthly, nor can man give ſo effectually as God doth; for they cannot make us to enjoy what they give: but God gives us all things to enjoy: he gives comfort with the Creature, and ſtrength to it, to ſerve our turns too, ſo that his Bounty exceeds. And therefore our Tongues ought to run over, in ſpeaking of his praiſes: therein we cannot Hyperbolize, we cannot exceed.
Secondly, Take heed of abuſing God's Bounty: ſee that it lead you to Repentance, Rom. 2.4, 5. Reaſon as Joſeph did, Gen. 39.8, 9.Rom. 2.4, 5. Gen. 39.8, 9. My Maſter hath dealt thus kindly with me, committed all things to my trust, advanced me to higheſt dignity, giving me command and rule over all his Familie, how can I then commit this great wickedneſs, and ſin againſt God? God hath done thus and thus for me, ſhall I offend him? Surely a gracious heart will thus reaſon.
Thirdly, be ambitious of the ſervice of God, who is ſo liberal and bountiful: every one deſires to ſerve a liberal Maſter, they conceive their gifts will be more then their earnings. No ſervice like God's. Can the Son of Iſſai give you Gardens and Vineyards (ſaid Saul to his Courtiers;) ſo may I ſay of the ſervice of the World, Fleſh, or Devil, theſe make large Offers, as the Devil did to Chriſt, Math. 4. Munera magna quidem praebet, ſed praebet in hamo, he puts forth large Baits, but he hides damnable Hooks in them; And call you that Bounty?
Fourth…y, frequently reſort unto him by Prayer, ſeeing he is ſo liberal: It was the Anſwer of a great Courtier to Qu. Elizabeth, who asked him, when he would leave begging? When your Majeſty (ſaid he) leaves giving. The gates of bountiful perſon… never want Supplicants; and ſhall the gate of Heaven? Grace ſometimes ſeems over-modeſt, through Conſcience of unthankfulneſs and unworthineſs, Say not, Were I as Abraham, David, &c. then God wou…d hear me and I might boldly ask; but I am an unworthy Creature, full of infirmities, this diſcourageth me, &c. But let not that: there is in our good God a ſe…f-propenſion▪ to deal bountifully with us; and the oftner Suitors come to him, the better welcome.
Fifthly, like good Children, ſee that you tread in the steps of your Heavenly Father; and as you taſte of God's bounty, ſo let others taſte of yours. Iſa. 32.8.Iſa. 32.8. The liberal man deviſeth liberal things and by liberal things ſhall ſtand: He is a g…eat Devi…er, or Projector: he conſiders wi…h himſelf, what liberal things are to be done; and▪ upon thi… determines and concludes, that he will do it▪ and then really and actually doth it. He caſts about with himſelf, where he may do a noble action, where he may place a benefit, how he may do go…d, …ither to the Pub…ique, or elſe to private perſons and accordingly doth it. Th…s to communicate that good we have to ot…ers is …iberality; and in nothing can a man be ſo like God as in this (ſaith Naz…anzen), but then we muſt be careful that our liberality be made up of true matter, and true form, elſe we are not like God in it: he gives of his own, ſo muſt we: otherwiſe, the Receiver is but a Receiver of ſtollen goods:Math. 12.43. He gives largely, ſo muſt we, which may be done in a peny, as well as in a pound, Mark 12.43. He gives freely, without any hope of requital, ſo ſhould we. If we give, that we may receive again: it is not Liberality rightly performed, but a Bargain well made. If we thus give, thus communicate that we have, (be it little▪ be it much) we are like God, and tread in his ſteps; and by liberal things we ſhall ſtand; that is, proſper, multiply and be eſtabliſhed the better for it,2 Cor. 9.8, 9, 10. 2 Cor. 9.8, 9, 10.
Sixthly, and laſtly, in our obedience to God, let us meaſure the ſame meaſure to him. that we have from him. The Lord gives to us not onelyonly beyond our deſerts, but beyond our deſires: above that which we are able to ask or think, Epheſ. 3.20.Epheſ. 3.20. and ſhall we deal illiberally, and pinchingly with him? It is true, that we can do nothing, but what is our duty, and what God hath required of us: but yet we ought to be ſo affected towards God, as that rather then we would do leſs, (if it were poſſible) we would do more; as our Saviour ſaith in another caſe, ſo may we ſay in this,Math. 6.40. Math. 6.40. If he require thy Coat, be content he ſhould have thy Cloak alſo, if he require thee to go one mile, go for him two: if he require Prayer twice a day, pray thrice rather then fail. But of this, we have before ſpoken.
This Univerſal Propoſition, he proves from Experience; as if Chriſt ſhould ſay, It is a known caſe, common experience makes it good, that God is good to all that ſeek unto him, and call upon him. All that ever asked him, have obtained; all that ever ſought, have found; all that ever knocked, have had it opened unto them Search the Scriptures, look back to former times, and inſtance, if if you can, in any one that hath asked, ſought, knocked, and hath not ſped (if he ſought, as he ought, and in whom there was not ſome lawful impediment, by which he made himſelf unworthy of receiving) (for with that double limitation is this Univerſal Grant,Janſen. Concord. Evang. c. 43. or general Rule, to be underſtood). In that our Saviour, by this Argument, confirms the Doctrine he had taught; Obſerve,
Doct. Arguments drawn from Experience, are ſtrong confirmations of Faith, and good ground of hope for the future.
Experience is that Knowledge, which a man g…ts of any thing, by Proof and Tryal, and it is two-fold: Firſt, ſuch as our ſelves have had: of which Moſes ſpeaks, Deut. 1.29, 31. Secondly,Deut. 1.29, 31. of ſuch things as we have obſerved other men to have; and that is a ground of hope, in applying their examples and ſucceſſes to our own encouragement: as Deut. 3.21.Deut. 3.21. From Experience either way, we may ground our Hope and Confidence, and ſtrongly reaſon from what God hath done, to what he will do. Upon no Premiſes doth and Concluſion follow more Logically, or more undeniably, then upon this.
nothing more ordinary in Scripture, then thus to Reaſon: ſo did the Wife of Manoah argue it out with her Husband,Judg. 13.23. Judg. 13.23. If the Lord were pleaſed to kill us, he would not have received a Burnt-offering, and a Meat offering at our hands, neither would he have ſhewed us all theſe things, nor would, as at this time, have ſhewed us ſuch things as theſe. David, 1 Sam. 17.37.from his youth, had learned this Divine Art of Argumentation, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, Pſal. 3.4, 5. & 6.9. & 23. the whole.and out of the paw of the Bear, he will delivere me out of the hand of this Philiſtine; and in the whole courſe of his life he had made uſe of it, Pſal. 3.4, 5. & 6.9. & Pſal. 23. from v. 1. to the end.
The like Reaſoning uſed St. Paul, 2 Cor. 1.10.he often made uſe of the ſame Medium; as 2 Cor. 1.10. Who delivered us from ſo great a death, and will deliver us. A great death it was, that he (with others) was delivered from. All death in it ſelf is of one ſize; but the wages of Death, and the dangers of Death are of different dimenſions: they gave themſelves up for dead men, their dangers ſeemed to be inevitable; but God hath delivered us (ſaith he) and doth deliver us. Well … what of that? Thence he infers, and we truſt that he will yet deliver us. He turns that experience into confidence, and makes it a ground of hope for the future.2 Tim. 4.17, 18. The like we have, 2 Tim. 4.17, 18. He was delivered from the rage of that cruel Tyrant Nero, and concludes thereupon; that God ſhall deliver him from every evil work; that is, of evil men, conſpiring againſt him, before the time that he had finiſhed his courſe.Rom. 5.4. And thus the ſame Apoſtle makes Experience the Nur…e of Hope: Tribulation worketh Patience; and Patience, Experience; and Experi…ce, Hope, Rom. 5.4.
Reaſ. 1 God is ſtill the ſame, without changing or alteration: his nature and condition is ever to be gracious:Heb. 13.8. Jam. 1.17. Numb. 23.19. Joh. 13.1. 2 Sam. 23.5. his Power and Will are never weakned: his Truth and Promiſe ſhall abide forever. Whom he once loveth, he loveth to the end: his Covenant remains the ſame, and his Children are as dear to him as ever.
Reaſ. 2 Again▪ Experience is gotten by Senſe, and that eaſily errs not, in its proper object; whereas the Diſcourſe of Reaſon is ſubject to err in diſcourſing and concluding of things. Hence it is, that Experimental Knowledge is preferred to Intellectual; that, without this, profiteth a Chriſtian nothing. Experimental Know…edge is all in all: It ſealeth Intellectual: that it is true, Philoſophie teacheth me, that fire will burn: but if I put my finger into it, the truth is infallible, for that I have felt what I have heard. Hence a…oſe our Engliſh Proverb, that ſeeing is believing. This was verified in Thomas, when he put his fingers into the wounds of Chriſt,Joh. 20.25, 26. Joh. 20.25, 26.
Obj. But this, Thomas was reproved for, and they pronounced Bleſſed, Joh. 20.27, 29.that have not ſeen, yet have bel…eved Joh. 20.27 29.
Reſp. The Faith of a Chriſtian, is not to be founded on Senſe but on the Scripture; albeit, it be by Senſe ſtrongly confirmed. Thomas was blamed for his ſullen incredulity, in that he gave no credit to the report of his Fellow Diſciples (ten againſt one) who had both ſeen and heard more then he; and for venting his incredulous thoughts in ſuch a bo…d and peremptory ſtyle, Except I ſee in his hands the print of the nails: nay▪ that is not enough, Except I put my finger into the print of the na…ls: n…y, yet more, Except I thruſt my head into his ſide: Except with hand and finger I meaſure his wounds▪ and find by due proportion, that they are the ſame, which he received on the Croſs: I cannot▪ na…, the truth is,Serm. of Repent. I will not believe. Ah wil…u… Thomas, ſaid Mr. Bradford, thus to add obſtinacy to thy Incredulity. And for this he i… blamed. N…r doth our S…iour deny Thomas to be bleſſed in ſaying Bleſſed are they th…t have not ſeen, yet have believed; but one…y prefers others that h…v… n…t ſ…en, and yet hav… believed: Both ſorts are bleſſ…d: they that …ee not, and ve… be…i…ve, are ſurely bleſſed; but they a e not bleſſed alone: thoſe that believed, and ſee, are bl…ſſed as well …s they though no… ſo much as they: All Faith is bleſſed, but that moſt, which hath eaſt means & helps. But the Faith of the beſt is but weak, and like Moſes's hands, it ſoon becomes weak: and God is well pleaſed (in ſuch a caſe) that Sight and Senſe, like Hur, and Aaron, ſhould ſupport it:Exod. 17.12. It is one thing to live by Faith, and another thing to live by ſight: but we are all generally inclined to walk by Senſe, rather then by Faith. And the more we ſee, and feel, and taſte, of the goodneſſe of God, the more confident we are to rely on God: for that which is yet, we neither ſee nor feel: God conſidering our mould, condeſcends to our infirmity, and therefore calls on us to taste and ſee, that we may learn to truſt,Pſal. 34.8. 1 Pet. 2.3. Pſal. 34.8. 1 Pet. 2.3.
Ʋſe 1 Whence is it then that we ſleight Experience, and eſteem it, although a Miſtriſs, yet of none but fools? A Miſtriſs of Fools it is indeed, even of ſuch fools, as will learn no wiſdom, but what is beaten into them with rods, through a torn skin: a man may buy Experience too dear (as we ſay of gold), ſo Adam bought his experimental knowledge, of good and evil, by eating the forbidden fruit: and Solomon by his dear-bought experience, found all worldly delights under the Sun, to be vanity, and vexation: woful is that Experience, which is gotten by ſin and miſery. And the Miſtriſs of fools, it may be ſaid to be, for that it teacheth men wiſdom, and makes fools wiſe, if they be not beſotted: blockiſh Schollars are they, whom Experience doth not teach. It is of force, to ſet Reaſon it ſelf to School, and to convince the beſt Wiſdom of the Schools, of Folly. But the wiſeſt that are, may learn of Experience, and be taught many things by it. It is God onelyonly, that is not taught by Experience, to whoſe knowledge all things are preſent, at all times, and before all times. But there is no Creature ſo perfect in Wiſdom and Knowledge, but may learn ſome things for the preſent, and for time to come, by Experience of what is paſt. The day following (ſaith Seneca) is a Schollar to that which went before; and the time paſt, reades uſeful Lectures to the preſent time: He that would ſee what ſhall be, let him conſider what hath been.
There are many particulars, the knowledge whereof makes for our good, which no Wit, Art, nor Study, nor Counſel, of others, could teach us, had we not learned them from Experience. The Phyſitian finds out many ſecrets by Experience, which he could never attain unto by reading and ſtudy. And this was (as is thought by Joſephus) one end, why God gave to thoſe that lived in the firſt Age of the World, ſo long life; that by Experience and Obſervation they might learn the skill and art of ſundry courſes, (eſpecially of the Stars) the knowledge whereof otherwiſe, would hardly, if at all (without miracle) have been attained unto.
And in divers doubtful Caſes, Experience will afford us better help for direction, then any other ordinary Rule. As a man in the dark, can better find the way, or door, to which he hath been uſed, then another that never went it, can do by the beſt Inſtructions, that can be given him. So that man who is reading in a book, to which he was uſed, when the twilight ſurprizeth him can longer, and better read in that book, then he who never read in it before. Thus; through Experience, we ſhall better walk in the dark of Tribulation, then others that want it, and go about our Duties of Obedience with more facility, and more readily, then others that are not acquainted with it. Therefore, let Experience have her due praiſe, ſhe is a good Miſtriſs, and is able to make fools wiſe, and thoſe who are wiſe, wiſer then they are: If commendable, by Experience, they ſhall become admirable.
Ʋſe 2 Wherefore, let me exhort you to this point of Prudence, to learn by Experience, how to relieve your ſpirits; when they begin to droop and faint, then gather upon God from former experiments of his goodneſs to you, or others: which that you may the better do, take theſe things into conſideration.
The work of experience, (even of civil things) is of great uſe, (and of no leſs in divine and ſpiritual matters) it makes us bold with God, as men are with an experienced friend: ſuch a one is my old friend, my tryed friend, he never denyed me, I'le to him, I dare ſay he will not fail me: So ſaith an experienced Chriſtian; God did hear me at ſuch a time, and ſuch a time, I'le to him again. It was the ſaying of a godly man, upon the accompliſhment of a great requeſt that he made to God, I have tryed God often now I will truſt him, he never denyed me. We ought, indeed, to truſt God, upon his bare word, although we had never tryed him; but when he ſtoops ſo low, as to help our Faith upon former experiments, this ſhould ſtrengthen our confidence, and put us on to go to God the more chearfully, as to a tryed Friend, Pſal. 63.7.Pſal. 63.7.
Secondly, It is of great uſe, to quell thoſe diſtruſtful fears, which much diſtract us. A freſh water Souldier is afraid of every ſhot, and thinks it will coſt him his life, when an experienced ſoldier is fearleſs, and more valorous: ſo it is with an unexperienced Chriſtian, he fears many times, where no fear is, he dares not look ſickneſs in the face, poverty in the face, perſecution in the face; but the experienced man is as bold as a Lion; Pſal. 53.5. Prov. 28. Rom. 8.38, 39.he fears none of all theſe things, Rom. 8.38, 39. Experience makes a man a daring man: where read you of two ſuch Champions as David and Paul? and where of two that made more uſe of their experiments then they?
Thirdly, It quiets the heart in God's abſence; and in time of deſertion, it waiteth, with patience, for his approach again: ſhould one, born in a Dungeon (that never in his life-time ſaw the Sun) be brought forth, and ſhewed it; would he not, when he ſaw it ſet, think it to be quite loſt? But Experience teacheth us, that the next morning it will appear again, and cauſeth us patiently to wait for the riſing of it: So is it with the experienced Chriſtian, he knows that Goo's concealing of himſelf is but a wiſe Diſcipline for a time; and that he will not always hide himſelf, Pſal. 42. & 43.5. & 77.7, 8, 9.Pſal. 42. & 43 5. & 77.7, 8, 9. So ſaid that Martyr to his Friend Auſtin, He is come Auſtin, he is come: albeit, for a time, he had no ſenſe of comfort. When I want feeling and ſenſe of Goo's favour, yet by former workings in my ſoul, which I have had experience of, I may be ſure that I am God's Child. As a woman that hath felt the Babe in the Womb quick and ſtirring, albeit it lye ſtill for a while, yet ſhe knows that ſhe is with child, by that which ſhe hath formerly felt.
Fourthly, it ſweetens Gods Promiſes and mercies to us: As he that hath taſted honey, knows the ſweetneſs of it, better then any man can do by the reading of it: So he that taſtes how good God is in an experimental way, finds more ſweetneſs therein, then in all that he hears, or reades thereof. The beſt Miniſter on Earth cannot teach ſo much of God's love and favour, as Experience doth. There is far more ſweetneſs to be found in the performance of Promiſes, then can be conceived, in holding the Promiſes themſelves. As one that hath poſſeſſion of an inheritance, finds more ſweetneſs therein, then he could find whilſt it was his only in reverſion, and expectation. And he that ſees the beauty of the Sun, takes farr more delight in it, then a blind man from his birth that heares the Theory of the Sun read unto him. The meditation of Divines upon the joyes of Heaven, are able to raviſh the ſoul of the reader with much delight, yet they are nothing to that which St. Paul found in his rapture into the third Heaven,1 Cor. 12.2. 2 Cor. 12.2.
Fifthly and laſtly; It is experience, and obſervation that doth make a man to be a wiſe Chriſtian; what makes old men to be wiſer then the yonger ſort,Job. 12.12. as Elihu ſpeaks, but experience (which youth wants)? breathed Deer, are not ſo quickly caught; nor experienced Chriſtians ſo ſoon entangled with the worl'ds deceits, and Sathans ſnares. It is only this experimentall knowledge that makes a man expert in the trade and warfare of a Chriſtian. Take a man that hath only read much of Husbandry, Phyſick, Merchandize, and Martiall affaires, and gotten into his head the notion of all theſe; yet one that hath not read half ſo much, but hath been of long practiſe, and good experience in theſe, will go as farr beyond the other; as he doth that hath read much, & wants experience, beyond one that is a meere novice in them.
Obj. But how may we make the right uſe of experience, and profit aright by it?
Reſp. Firſt, obſerve Gods dealing with you or others, both in Temporall, and Spirituall matters: take notice and obſerve diligently all the ſpeciall favours of God, and experiments you receive of his Juſtice, Mercy, Providence, Truth, Goodneſſe to your ſelves or others from time to time. There lives not a man on earth but taſtes of all theſe in his own perſon, from day to day, yet how few are there that obſerve them as they ought?
Call to mind, and keep in mind the many favours God hath beſtowed on thee, from thy Childhood, in providing meat for thy mouth, cloath for thy back, &c. Have you forgotten (ſaith Chriſt) how I fed you with a little bread and a few fiſhes: Luke 22.35.and when I ſent you forth without mony in your purſe, meate in your ſcrip, wanted you any thing, they anſwered no Lord, Oh forget not this his goodneſſe, be mindfull of it daily.
Call to mind the many dangers, from which he hath delivered thee, and let thoſe preſervations never be forgottten by thee,Pſal. 116.8. Pſal. 116.8.
Above all, conſider how God hath dealt with thee in ſoul-buſineſſes, obſerve how he deales with thee in the uſe of his Ordinances, what power the word hath had in working upon thy ſoul, to the convincing, humbling, and converting of thee; obſerve what anſwer God hath made unto thy Prayers,Pſal. 3, 4. & 5.3 Pſal. 3.4.
Call to mind, and keep a record of the paſſages of Gods prodence towards others; whether of Juſtice, or of mercy. Conſider the dayes of old, what God hath done, Pſal. 44.1, 2.8. and of later times what mervailous things he hath done for his Church:Pſal. 44.1, 2.8, run through the acts and ſtoryes of holy writ; Conferr with experienced Chriſtians,Pſal. 66.16. they will tell thee what God hath done for their ſoul: thus keep a record of Gods works in thy mind, and memory.
Secondly; then plead them unto God; bring them out of thy treaſury, and make uſe of them, as occaſion requires. Thus did David frequently, Pſal. 4.1.4. & 27.9, 10. & 22.9. & 139.13.Pſal. 4.1.4. & 27.9, 10. Pſal. 22.9.10. Pſal. 56.13. & 71.6.9.17, 18. Pſal. 86.13.16. & 139.13. Gen. 32.10, 11. Numb. 14.19. Iſay. 51.9, 10, 11. So did Jacob, Gen. 32.10, 11. So Moſes pleads for a pardon of courſe, when God was enraged againſt Iſrael, upon this ground, becauſ he had pardoned them many times before, Numb. 14.19. And ſee what anſwer God makes unto it, verſe 20. Loe I have pardoned them according to thy word. And ſo the Church uſeth this as an argument that God would preſerve them from their enemyes, Iſay. 51.9, 10, 11. This is no good argument with man; Sir, you have helped me often, therefore help me ſtill; but with God it is a prevayling argument: we want not arguments of this kind, there is none of us but can ſay to God now this houre; Lord thou haſt preſerved me this day hitherto, and brought me hither, now Lord enable me to heare: Lord thou doſt that too, therefore enable me to underſtand, and thou doſt that for me too, now enable me to beleeve: and ſeeing thou haſt given me grace to beleeve, give me ſtrength that I may practiſe: and if all that be granted, deſire grace to perſevere unto the end. Thus labour for the firſt Grace, and never reſt till thou feeleſt the addition of the ſecond grace: and to that, a third. The ſureſt and ſafeſt way to lay hold on God is the conſideration of what God hath done; and the pleading of it from thy experience, and thus you ſhall get much profit by it.
See then that you Regiſter God's favours, and paſs not heedleſly by God's dealings with you, or others; for in ſo doing, you fling that ſtaff out of your hands which ſhould ſtay you, and ſupport you. Did we treaſure up Experiments the former part of our life would come in to help the latter: had we done this long ago, we might have been wiſer then our Teachers.
Quest. But is it always ſafe to ground our confidence on former experience: As, becauſe God hath done this formerly, he will do ſo ſtill.
Reſp. No: For it is not barely a Providence, but a Promiſe joyned with a Providence; and the diſtillation that comes from both theſe, make up that Christian experience, which we muſt truſt unto: unleſs the cauſe be good and warranted by the Word, and have a Promiſe to attend it, our Confidence may come bleeding home, notwithſtanding former good ſucceſs had. In the former, the Children of Benjamin failed, they had a bad cauſe in hand, & yet from the good ſucceſs they had in two former Battails againſt Iſrael; they grew confident that they ſhould prevail a third time, Judg. 20.32. In the latter, Sampſon failed, when he encouraged himſelf in his former experience, that he would go out, as in former times,Judg. 16.20. after that Dalilah had clipped off his Locks, but the Lord was departed from him. Let the cauſe we undertake be good, and our Calling to the undertaking warrantable, and ſo we may ſafely reaſon from Experience, and ſtrengthen our Faith thereby. And thus we have ſpoke to the Antecedent of the Propoſition; God is liberal to all that call upon him, proved from Experience: Now we come to the Conſequent, then much more will he give you Audience, who are his Friends and Children, &c. Obſerve from thence, that
General Acts of Grace are to be made our own by particular Application.
Doct. God's goodneſs unto others, in hearing of their Prayers, ſhould be ſet before us, and made uſe of for our encouragement, and for relieving of our wants and weakneſſes, in the performance of that Duty.
Thus generals are particularly to be applyed. The Lord, in aſſenting to Solomon's Prayer, made a general promiſe to all the people, that what Prayer or Supplication ſoever ſhould be made towards his Temple, he would hear in Heaven, and forgive, 1 King. 8.37, 40. Jehoſaphat afterwards being in diſtreſs, made uſe of that general Promiſe, and applyed it to his own preſent condition, 2 Chron. 2.8, 10.
And as generals are particulars, ſo particularly are generally, applyable where the ground is general. The Lord encouraged Joſua to go on where Moſes left, upon this ground; As I was with Moſes, ſo I will be with thee, I will never fail thee, nor forſake thee, Joſ. 1.5. And St. Paul applies that Promiſe to all the Faithful, in any ſtrait or diſtreſs of life (as the Lord himſelf had applied it before from Moſes to Joſua) Heb. 13.5. So Pſal. 34.5. They looked unto him, and were lightned, &c. and the ground that theſe good men had to be heard, was David's particular example, ver. 6. This poor man cryed, &c.
And thus David encourageth himſelf to call on God from God's gracious dealings with others, Pſal. 22.4. and propounds his own example for a Preſident to others, in point of Confeſſion, Pſal. 32.6. And St. Paul's obtaining mercy, is propounded for a Pattern to all penitent ſinners, 1 Tim. 1.13, 16.
Obj. But is it good reaſoning from a particular Inſtance, to conclude the truth of a general Rule.
Reſp. When the Ratio Formalis, the Reaſon of the Bleſſing is general, it firmly holds according to the Rule of Reaſon, and ſuch reaſoning is frequent in Scripture; as Rom. 3.28. all that are juſtified, are juſtified by Faith. How proves the Apoſtle that, why Abraham was ſo juſtified, Rom. 4.1. Was the reaſons of Abraham's Juſtification his Faith? then it follows, that whereſoever is true Faith, there is alſo Juſtification.
Reaſ. Let us know, that God is unchangeable, he proceeds by the ſame Rule of Juſtice and Mercy: Look as his courſe hath been towards his Children in times paſt, ſo will he deal: he obſerves the ſame conſtant tenour with his, Heb. 13.
And God's Children are all in the ſame Covenant, all Heirs of the ſame pretious Promiſes, Gal. 3.29. & 4.28. Heb. 6.17. & 11.9.
Nor is God any Reſpecter of Perſons, Act. 10.34. Rom. 2.11. It is a wonder then, why Papiſts ſhould, on this ground, reject particular Faith, becauſe we lack a particular wo…d; when as generalls delivered in Scripture, either of promiſe, bleſſing, comfort, are intentionally meant to particulars rightly qualified: what need particular nameing? Shall no more be believed nor applyed, then that which is commended to us by name? where is it written that any man by name ſhall riſe at the laſt day? is it not therefore ſure that they ſhall, becauſe they are not named? With other ſuch like queſtions, we might quit them: but I come nearer home.
Uſe. 2 And cannot but blame thoſe who ſcruple the applying of general acts of grace to themſelves (upon the ſame Popiſh ground) they are not aſſigned to them by Name, and therefore dare not meddle. Offer comfort to ſome dejected ſoul, tell them what God hath done for Abraham David Joſhua, &c: what gratious promiſes he hath made to his Saints, & Servants, they are ready to reply; God indeed hath made ſuch promiſes, don great things for his, but thoſe Conſolations did perſonally belong to them, that had them, and were to be applyed by them, to whom they were directly ſpoken, and were particularly directed, when indeed Gods intent is that his dealings ſhould be exemplary,1 Tim. 1.16. Rom. 4.23, 24. 1 Tim 1.16. Rom. 4.23.24. and that every humbled penitent and believing ſoul ſhould hold themſelves as much intereſted in them, as if they had been named in particular,Gen. 3.7.9. Marke 13.37. Gen. 3.7.9. Look what our Saviour ſaith to his Diſciples in matter of Duty, what I ſay unto you, I ſay unto you all; So we may ſay in matters of mercy, what I have promiſed to one, I have promiſed to you all (in an equall eſtate.)
Uſe. 3 Let us therefore apply unto our ſelves the promiſes made to others▪ that we through patience and comfort of the Scriptures may have Hope, Rom. 15.4.
Queſt. But how may this comfortable aſſurance of Gods goodneſſe and favour to our ſelves, be gathered and collected from his gratious dealing with others in the like kind.
Reſp. By a Practicall Syllogiſme, thus. Every one that asketh receiveth and every one that ſeeketh, findeth, &c. But I aske, ſeek, and knock, & therefore ſhall be heard, &c. The propoſition is from the general promiſe of Chriſt, the aſſumption from our own practiſe; The Concluſion is Confidence to be heard; which neceſſarily followes. So in other particulars, where the promiſe is univerſall.
But here, ſome Cautions muſt be given, and they are theſe: firſt, diſtinguiſh generall from perſonall priviledges, Numb. 12.6, 7.8.as Numb. 12.6, 7, 8. If there be a Prophet (ſaith God) I will ſpeak to him by dream or viſion, the two uſuall and ordinary meanes, whereby I am wont to impart my ſelf unto them: but my ſervant Moſes is not ſo, he is none of the ordinary rank of Prophets, and I have thought good to grace him with an eſpeciall favour, and entireneſſe; and to ſpeak to him in a more familiar manner then to others. To be inſtructed in all things thou may'ſt expect, that is a generall favour to all the godly; but to have God ſpeak to thee face to face, as he did to Moſes, may not be expected by us,Iſay. 8.20. Iſay 8.20. that is the Rule we muſt be guided by.
Againe, where the favour is Generall, yet the manner and meanes of conveyance may be Perſonall; To be fed in famine, is a generall promiſe, Pſal. 37. and is to be applyed to thy ſelf:Pſal. 37. but to be fed as Eliah was by a Raven, or as the Widdow of Sareptha was, miraculouſly, was their perſonall Priviledge; So for deliverance, God will ſtill deliver effectivè, but the ſame in ſpecie, in kind, we cannot be aſſured of; As to be delivered from the fire by quenching it, &c: but, that God will be with us to ſupport us in fire and water, we may conclude.
Secondly; in the Application of thoſe Generall promiſes to thy ſelf, which God hath made to others; ſee thou bring like Qualifications, and then ſpare not to inferr according to the latitude thereof, God will receive all Penitents into favour, and forgive their ſins, Ezek. 18. but ſee that thou be a true Penitent, if thou would'd comfortably apply that promiſe to thy ſelf. Obſerve theſe Cautions, and then thou may'ſt comfortably apply Generalls to thy own particular, for thy encouragement, and ſtrengthening.
Uſe. 4 Laſtly, from hence let us be encouraged not only to make uſe of the experiments of others, but to declare them to others, we get not experiments only for private uſe, but to communicate. So the Saints have done, Pſal. 40.10. & 60.16. So David promiſeth to do,Pſal. 40.10. & 60.16. Pſal. 51.12. John 4.28, 29. Pſal. 51.12. So John 4.28, 29. And this may be one reaſon why God bringeth us through ſo many troubles, to furniſh us with a body of experimentall Doctrine.
Theſe are like thoſe Mandrakes the Spouſe ſpeaks of, Cant. 7.13. they give a ſweet ſmell: powerfull in the provocation of others: they ſhould be at our gates, Cant. 7.13.not farr to ſeek. New and Old muſt be laid up, and not ſpent laviſhly; but preſerved and brought out again, as occaſion is offered. When thou art converted ſtrengthen thy Brethren (ſaid Chriſt to Peter) Luke 22.32, that is,Luke 22.32. 2 Cor. 1.4, comfort and revive them by thine own experience. So St. Paul, 2 Cor. 1.4. He aſſures us, that for this cauſe God comforted him in his affliction that he might be able to comfort others in any trouble, with the ſame comfort wherewith he had been comforted.
In viſiting of a ſick friend, of ſome Diſeaſe, out of which we our ſelves have been recovered, we are ſtill preſcribing medicines, upon our own experience, Oh that we could, or would thus play the Phyſitians to our Neighbours Soul, and tell him what we have found to be good by our own experience, & how good God hath been unto us. In ſo doing, the profit and benefit would be greater then we are aware.
Thus I have, by God's gracious Aſſiſtance, carryed you through the Expoſition of this excellent Parable, of a Friend coming to his Friend at Mid-night, wherein you have had the Exerciſe of Prayer opened; and by ſundry Arguments preſſed the efficacy and power of faithful Prayer manifeſted; Audience from our Bleſſed Saviours own mouth aſſured: And if notwithſtanding all that hath been ſaid, our hard and Earthly Hearts are not wrought upon, to fall upon the Duty; We have another Parable propounded in the words following, wherein our Saviour comes cloſer to us; of which we ſhall ſpeak (God willing) in the next place: I ſhall conclude this, and what hath been ſaid of t…is, with the words of David;
Whoſo is wiſe and will obſerve theſe things, even they ſhall underſtand the loving kindneſs of the Lord, Pſal. 107.43.
FINIS.