clamours and accusations of the judge within and for the most part a little will do the turn some few outward performances without life and affection the popish opus operatum if the work be done no matter how it be done from what principle upon what motives and to what end Thus Paul before his conversion was a great zealot conscience did press him to do many things upon the matter good and he verily thought with that Ruler Luk. 18.21 that he had perfectly kept the whole law and lacked nothing Act. 22.3 Gal. 1.14 Though then he was as afterwards when his eyes were opened he professeth a blasphemer a persecutor and injurious 1 Tim. 1.13 O! but the Spirit enlargeth the heart and makes us with him Ps 119.6 have respect unto all Gods commandments he moveth to good and to all good without any reservation or limitation and enableth us to do and to do well and especially to look to the inward frame and carriage of the heart as knowing that to be the first thing the Lord asks for and mainly regardeth Prov. 23.6 c. 3. Albeit sometimes there may be a flash of impetuous violence and fervency as in him who riding post for a kingdom said (p) 2 King 10.16 come and see my zeal for the Lord yet (q) Natural motions to good are 1. rare and not usual 2. they are weak and 〈◊〉 faint 3. they are transient and quickly gone ordinarily and habitually and when such fits which are but evanishing flashes are past the stirrings and motions of an unrenewed heart are faint weak and remiss a little blast will blow them away how small a temptation did make that great zealot embrace Jeroboams calves and turn aside from the law of the Lord ver 31. A little trouble and difficulty loss hazard or danger will out-cry a natural conscience and either stop its mouth or prevail against its clamours thus Pilat though convinced of Christs innocency and desirous to set him at liberty will rather deliver him to be crucified then lose the peoples favour his conscience soon yielded to their importunity the warning of a natural conscience is transient and soon choaked like to Ephraim and Judah their goodness which was (r) Hos 6.4 as the morning cloud and the early dew which at the approaching of the Sun will quickly vanish and pass away O! but the Spirit enableth us to stand fast and be constant and immovable in the day of temptation being in nothing terrified by our adversaries and to obey the exhortation Phil. 4.1 Phil. 1.27 28. 1 Cor. 16.13 c. A proof whereof we have in that cloud of witnesses who under cruel mockings scourgings bonds c. obtained a good report Heb. 11. The Spirit fills the heart with (Å¿) Heb. 6.18 strong consolations as an antidot against strong temptations and by the power of his might out of weakness we are made strong Heb. 11.34 2 Cor. 12.9 Yea when the quickning presence of the Spirit is withdrawn yet his assisting and supporting presence continueth without change and alteration except in some extraordinary cases procured by our pride sloth c. in which there is as it were deliquium gratiae the new man is cast in a sownd and yet if a discerning Physician did feel his pulse he would find some motion the man is not quite dead his soul is in him the fountain of life is not yet altogether stopt the seed of God yet remaineth in him 1 Joh. 3.9 But during that fit of lethargy the old man rageth and tyranizeth improving that advantage to the utmost and like that dumb devil Mark 9.17.20 22. he often teareth the man and casteth him into the fire and the water to destroy him but the Lord at length pitieth him and as Christ there ver 25. rebuketh the foul spirit and restores the captive to his former liberty but for ordinary the Lord doth not with-draw the assisting yea and in some measure quickning yea even when he doth with-hold the comforting sealing and witnessing influence of his Spirit therefore the Saints stand when others do fall away their leaves are alwayes green and they being planted in God's orchard and from time to time watered by his hand they constantly bring forth fruit in all seasons whileas brambles seeming to blosom for a season shall quickly wither and decay Psa 1.3 4. What though the Saints be not alwayes alike enlarged in duty and have not the same quickning comforting and ravishing manifestations and influences Yet alwayes they have what is necessary to life and motion and they are still advancing and going forward towards their home and it is an evidence the sails were filled with a kindly wind when the Vessel without interruption though not alwayes equally is carried on till at length it arrive at the desired haven But the whirle-wind that bloweth from a naturall conscience though it may impetuously fill the sails and drive the Vessel by a confused motion yet it carrieth it not on towards the harbour but after much tossing too and fro the ship may be as far from the port as before that blast did come and so though it may trouble and molest yet it doth not help the passenger but he seldom meeteth with such a storm which usually ariseth from some extraordinary occasion and when it cometh it is quickly over and gone 4 The motions of a natural conscience are ill seated and placed as strangers they are admitted to the utter court but they are not taken in to the parlor they may have some room as common trash in the house but they are not like the jewels laid up in the cabin as weeds they may grow without the hedge but they are not taken in to the garden they fleet in the understanding and get a candle set down before them there and are attended by the practical judgment and the sentence of the conscience but though they come to the heart and stand at the door and knock yet they cannot get entrance the will and affections take up arms against them and hold them at the door and thus though they come from within yet in some respect they may bâ— called violent and unnatural the byass and inclination of the heart and will which is the great soveraign and sord of our microcosme is against them they are not unlike the faith of devils which maketh them tremble Jam. 2.19 For 1. as to their original and rise they do not proceed from a kindly principle but from slavish fear conviction and the challenges of conscience awakned by some outward rod or threatning c. As thus they come before they be sent for they rush in without the consent of the will Multitudâ—s are ready here to mistake and to esteem the light of conscience to be the choice and inclination of the will thinking that they love God and the beauty of holiness because the practical judgment doth dictate that God is the most lovely object and grace most
deal with him as he did Adonijah he will not tear thy supplication and make it a dittay against thee for taking away thy life only beware of Adonijah his heart do not design treason as its thought he did while thou presents thy desire tâ— the King if then thou wouldst ask what course thou shouldst take that thou mightest be saved I would tender thee no better advice then Peter did to Simon the Sorcerer while he was yet in the gall of bitterness and bond of iniquity Act. 8.23 22. repent of thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee And to presse this so necessary advice and exhortation let us brieflly by way of motive and encouragement hold forth some grounds which may serve as so many arguments to vindicate the point from the Antimonian dream 1. What ground hast thou to entertain the least scruple concerning thy duty to pray to God and bemoan thy condition to him to perform this part of worship which not only thy indigence but also his honour calls for at thy hands what seest thou what do Antimonians hold forth unto thee for taking off the tye and obligation which thy condition and dependance thy wants and fears and Gods law written in thy heart and in the Scriptures doth lay upon thee Can thy former wickedness make thee now a Libertine can it pull out thy shoulders from under the yoke 2. Thou being convinced of thy duty wilt thou ask whether thou mayest perform it or not There can hardly be a clearer contradiction imagined then to say its my duty to pray and yet I may not I ought not to pray I am infinitly obliged to do and yet I should not do for what call ye duty but that which we are obliged to do Was there ever such a subtile notion as to abstract duty from the obligation to do Or can there be a more unreasonable fancy then to say that these who are under the means may not use them true it is that after death the case is altered thou art no more under the means neither doth the King call and invite thee to come but yet even then if he would hold forth the golden Scepter to the damned as now he doth to the unconverted they were obliged to draw nigh the Throne 3. Art thou not convinced that grace is lovely and desirable and from whom canst thou desire it but from God and that 's to pray for what is prayer but an offering up of our desires to God 4. For thy warrant thou hast the command of God again and again repeated in the Word 5. Many sad threatnings denounced against kingdoms families and persons that will not call upon God 6. Thou hast seen heard and mayest read of many judgments temporal and spiritual poured out upon such as did not call upon him 7. We may with the Apostle in another case 1 Cor. 11.14 appeal to nature it self doth it not teach him that is in misery to cry to him who is able to help and relieve and to intreat him whom he hath wronged and off nded to pardon and forgive Thus the light of nature discovereth this duty to Pagans and as with a double cord bindeth it unto thee who also hast the light of the Word pointing out that way to thy feet 8. Several talents bestowed on thee for this effect do call to thee to improve them What hast thou not some natural power and ability to desire and expresse though not in a spititual and saving way thy desires to God 9. Doth not thy conscience draw thee to the Throne Doth it not accuse and challenge thee when thou omittest this necessary and as I may call it natural duty 10. Hast thou not many wants fears c. and what do all these say unto thee but O! run to the Throne for a supply and remedy 11. The greatness of the priviledge that thou mayest approach the great King doth call upon thee to impâ—ove it together with the great benefits which thereby may be purchased Yea 12. though there were no other income then the present effect which usually it hath on the heart to enlarge fit and in some measure dispose it for becoming a temple for the holy Ghost and to be a fit room to receive and welcome the King with all his train of attendant graces which are the harbingers of glory nay it is not only a disposition but a beginning of the saving work prayer if serious is a turning of the heart to God it s a spiritual and converting motion of the soul it s the first breathing of the new creature desire of grace say Divines is grace Certainly if it be effectual and resolute it must be so and desire is the life of prayer and without it there is no prayer so that such as forbid the unregenerate to pray do disswade them to be converted and turn to God or begin the saving work of grace prayer is not only a converting ordinance but also the first breathing of the converted not only a mean but also a part and the first fruit of conversion 13. The doleful and sad consequents that must follow the contempt of this promising remedy the King ere it be long will tear these proud rebels in pieces who would not submit and supplicate him for a pardon 14. The great advantage that may be expected that probability if not certainty of successe that God will fulfill thy desire may as a strong cord draw thee nigh to God thou hast not one but many encouragements to excite and set thee a work 1. Gods bowels opened in the Ordinances and his arms stretched forth to embrace thee 2. His call and invitation his counsel entreaties requests expostulations c. together with his solemn protestation that he delights not in the sinners ruine but rather that he would draw nigh to him that he might live while the King inviteth the traitor to come and seek his pardon what should discourage him 3. His Ordinance and appointment in making prayer a mean for that end they who teach that sinners cannot expect a blessing on their offering up their desires to God do say yea though we did abstract from his fidelity in fulfilling his promises that God hath appointed that Ordinance in vain 4. His stirring up the heart and filling it though by a common work of the spirit with such desires and purposes as are fit materials of prayer do say that if we will improve that season the Lord purposeth not to send us away empty he will not be wanting to promove what good he begins to work in us till we resist his spirit and first draw off and lye by and thus stifle the new birth in its conception 5. God's satisfying the natural appetite of inanimate creatures and fulfilling the sensual desires of the brutes and brutish requests of sensual men when selfish Ahabs have opened their mouths for outward mercies and deliverances he hath filled them
would shadow and hold forth to us his tender bowels to all those who fled for refuge to his Son Jesus Christ and flying for refuge to Admetus King of the Molossians whom he had mocked and exceedingly irritated while he had power in the Athenian commonwealth and therefore fearing least Admetus should revenge that old quarrel he ran to the sanctuary with the Kings Son in his armes and thus supplicated the provoked King which kind of entreaty did alwayes saith Plutarch prevail with the Molossians yea then when all other means did prove ineffectual Ah! could the Pagan King refuse them nothing who came with his Son in their armes and shall the King of the Saints reject such as come to him with his Son in their heart Oh! what needs then discourage thee O disconsolat Saint Ask whatsoever thou wilt the King can refuse thee nothing thou who hast fled in to his Son and askest in his name what can thou ask if good that will be withheld Joh. 14.13 14. what hast thou many infirmities he is touched and affected therewith he sympathizeth with thee Heb. 4.15 what is thy condition hopeless and desperate it is thy unbelief that makes thee think so for he is able to save to the utmost all that come to God by him Heb. 7.25 what art thou poor blind naked what is thy malady canst thou tell what aileth thee Hearken to glad-tidings and (y) Though they be of an old date for the Gospel was preacht in Paradice Gen. 3.5 yet they are to this day as sweet ravishing and refreshing as at the first they alwayes make anew impression upon the heart and affections and so are still news to the longing soul news that may revive thy fainting soul thy Redeemer liveth for ever he is able and willing to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will heal all thy diseases Ah! will the poor sinner say but my desires are faint and remiss my prayers cold and formall and my adresses few and rare and while I am at work I make litle progresse I meet with many sad interruptions many wandring thoughts and diversions and thus my hopes are cut off for what good can be expected by the hands of such a lazy and unfaithfull messenger Ans But though it be thus with thee though there be much drosse mixed with thy gold and much inequality in thy work yet Christs gold is pure and without mixture and thou must trade with his money thou hast neither price nor money peny nor peny-worth of thine own though thou must buy thou hast nothing of thine own to give the christian merchandize is a paradox to the world there was never such a market proclaimed by men as that Isa 55.1 Rev. 22.17 c. where money-lesse men are invited to come and buy freely and the indigent may have a supply of all his wants though he hath no money to give yet he may get what he will yea the poor may there buy gold that he may be enriched Rev. 3.18 What though thou faint by the way and when thou comest to the well thou hast nothing as thou thinkest to draw with yet if thy thirst continue thou wilt not be sent away empty though thou hast not a hand to bring in yet thou hast a mouth ready to receive What though thy walk and work be unequall yet Christs work for thee is constant and equall without change and interruption and he makes continuall intercession for thee Heb. 7.25 what should then discourage thee if he interceed must he not prevaile hath he not moyen and money enough to lay out for all thy wants shall thy weaknesse and infirmities but take heed lest rebellions and reigning sins be accounted such marre his work and out-cry his blood he prayeth and interceedeth as effectually for thee when thou art weak and sick as when thou art stronger and then lendeth as it were a better lift and will not suffer the work to miscarry for want of thy help but thou must not mak this a plea for thee to lye by thou must joyn and concur his incense must not be offred up alone but with the prayers of the Saints Rev. 8.3 CHAP. IX Of the help and assistance of the holy Spirit of its necessity and how it may be known and differenced from Satanicall suggestions and from that activity and fervency which may flow from the light and conviction of a naturall conscience sense of wants c. Jud. v. 20. praying in the holy Ghost Rom. 8. v. 26. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self (a) Viz. efficien ter causaliter by enabling us to interceed and pray with such fervency as useth to be accompanied with sighs and groanings as hath been shown Ch 5. sect 1 maketh intercession for us c. IT 's a strange word which we read Phil. 3.20 carnall hearts will not beleeve it they do not know how those who constantly abide on earth can be said to have their conversation in heaven and O! may the trembling sinner say would to God I might (b) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. â— 20 may well he renared city-converse or commerce we behave our selves as free denizens of the city of heaven having free commerce and trading with the place see Leigh Critie Sac. trade with that place but Ah! the distance is great and the way unpassable where shall I find a ladder that will reach the heavens I cannot move one foot nor ascend one step towards the Jerusalem that is above and who will take me by the hand who can help what can the weak creature though willing and ready do for my assistance what though I stood upon its shoulders and though all the power in nature were combined and united together it could not elevat a sinner above the earth Nay but though thou be weak and infirm and very unfit for such a journey yet thou hast help at hand the Spirit is ready to help thy infirmities and to inable thee to pray and thus to keep correspondence with and have thy conversation in heaven unto thee O Lord do I lift up my soul You will say O noble designe and resolution but where shall David find a chariot to carry his half dead and heavy heart so far and by what wingâ— shall he ascend and mount so high Nay but hearken and he will teach thee the way he takes the right course he doth not debate nor dispute the question but by prayer approacheth the Throne and quickly as with wings ascends to heaven and gets accesse and presents his supplication to the King Psal 25.1 2. c. Psal 86.1 2 3 4 5 6. But yet if David had been left alone he would have found the distance too great and his legs too weak for such a â—â—r voyage after his fall he missed his guid and with what importunity did he pray the Lord to uphold
candle and put to his hand to Gods work We now come to the second branch of the quâ—stion viz. By what marks and characters we may discern and distinguish spiritual and divine motions from natural and moral How shall we know whether the good motions that arise in our heart and our activity in duty proceed from the holy Spirit or from 1. conviction and some light in the conscience though not yet sanctified and renewed or 2. from a melting ordinance or remarkable dispensation of providence or 3. from our natural inclination and temperature which though infected with the old leprosie derived from Adam yet did impell some heathens to the exercise of several morall vertues or 4. from education custom civility and meer morality though a little elevated and assisted by the common operation and influence of the Spirit Thus we might speak to several particulars but we will not separate them because to the present case they are much alike neither will we now enquire when good motions do flow from those morall principles solitarily there not being another and more noble principle within to give life unto them and when there is another principle in the subject though not then acting and producing them But shall speak to the point in general it being an easie task to apply the several marks to the regenerat and inregenerat especially since as to the question in hand they often agree and where there is a difference not palpable we shall add a word of discrimination 1. Then (h) Natural as opposed to spiritual and supernatural and thus it comprehendeth all the particulars alledged in the question in opposiion to the assistance of the Spirit natural motions are empty and swelling they puff up and make us proud nature sacrificeth to it self and in all its elavations it elevateth it self and maketh us with the (i) Luk. 18.11 Pharisee say I am not like other men and be ready with (k) 1 Kings 22.24 Zedekiah to smite on the cheek such as would discover our delusion Nature desireth many (l) Scire tuum nibil est nisi tescire hoc sciat alter Pers witnesses to admire and trumpet its praise behold (m) 2 Kings 10.16 saith Jehu my zeal for the Lord. When the wind beateth upon empty barrels there is a great noise but no echo cometh from the full O! but true grace layeth the soul lowest when it is most elevated the Saints are like the vine-trees the more fruit they bear they are the more bowed down the more they are enlarged in duty the more they are straitned in their self admiring imaginations No doubt the Publican was then enlarged when he durst not look up to heaven and while he looked in to himself saw nothing but sin haply he had parts and great possessions some name and place amongst men and must he not be designed by these nay but whether he had any considerable portion of these worldly excellencies we know not he regardeth not they were not worthy once to be mentioned but his name expressing all that he could say of himself was this a sinner Luk. 18.13 When the Lord admitted Abraham as it were to his privy councill and revealed to him his purpose to destroy Sodom did this puff him up nay but saith Abraham though I have taken upon me to speak to the Lord yet I am but dust and ashes Gen. 18.27 It s true corruption may take occasion where no occasion is offered and Paul may thus be in hazard to exalt himself thorough the abundance of revelations but surely that is a very unnatural and unkindly fruit from such seed and it cannot be said of grace which is said of one and might be said of all gift viz. knowledge to wit that it puffeth up 1 Cor. 8.1 But on the contrary while the Spirit of Christ doth act and so far as he breatheth upon the soul he doth mightily assist us in the pulling down of strong holds and casting down imaginations and every high thing that exalteth it self 2 Cor. 10.4 5. By this then we may (n) 1 Joh 4 1. try the Spirits whether they are of God or not Every seelf-seeking self-pleasing self exalting and self-embracing motion is naturall though there would appear never so much zeal in it that fire must either come from our own furnace or from hell but every self-abasing self-loathing self-fearing yea and despairing but Christ admiring exalting loving and embracing motion must proceed from the Spirit of Christ who only can enable us to deny our self and follow him These two are inseparably conjoyned and both mutually concur here the one helping to clear the other and both joyntly the point in hand the more we see our own vileness and misery we will love and prize Christ the more And therefore we may suspect every discovery of our own emptiness as being only moral and philosophical if it do not enlarge the heart towards Christ and send us out to his fulness and on the contrary all our pretended love to Christ and presumptuous closing with him which doth not flow from conviction despair and self-denyal is a meer delusion Mark 8.38 If then we will judge by this infallible rule what must we think of all the seeming devotion tears prâ—vers heart-meltings enlargements and specious performances of pharasaical Papists and all other self-justifying merit-mongers From this root also springeth another characteristical branch If thou get a sight of thine own vileness if thy assistance in duty doth not puff thee up but rather maketh thee more humble and vile in thine own eyes thou wilt return to God the sacrifice of praise for his goodness towards thee if thou be sensible of thine own weakness and inability thou wilt render to God the glory of all thine enlargements and actings what cometh from God leadeth in to him but what floweth from nature is coafined within its own orbe and will not look so high As water in the pipe can ascend no higher then the head-spring from which it did flow So neither can our streams elevate us above the well-from which they did spring It s true the proud Pharisee while he would thank himself can say (o) Luk. 18.11 God I thank thee he will passe a complement upon God that thereby he may usher in his own praise his work was not to give thanks to God but to boast that he was a none-such But we cannot from the heart praise God till he hath renewed it we cannot look so high till he anoint our eyes 2. The natural conscience if it presse to do good yet not all that is commanded though it set thee a task yet it limiteth and bindeth up thy hands so far thou mayest go but no further It s true there is here a latitude according to the present measure of light and conviction but alwayes there is some kind of limitation and restraint so much only must be done as may serve to quiet and silence the
work and engagement herein Page 515 Some directions Page 518 Marks of the prayer of faith as first negatively if we walk not as children we cannot call God Father Page 519 Secondly positively 1. enlargement in prayer 2. frequency 3. calmness and composure of spirit after prayer 4. watching for an answer 5. thankfulness though the particular be not given 6. some intimation of love made to the heart Page 521 We have reason to be humbled for our unbelief Page 529 What faith did Adam in the state of innocency act in prayer and whether he then knew the mystery of incarnation Page 530 If we suppose the Saints in glory to pray whether may they be said to pray in faith Page 531 Whether the unbelief of the promises or of the threatnings be the greater sin Page 533 CHAP. III. Some consequent conditions of prayer first after prayer we must wait and look up to God for an answer Page 535 Secondly we must watch and look in to our selves Page 539 Thirdly we must renew our requests and continue instant at the throne of grace adding prayer to prayer Page 541 Fourthly we must use the means for obtaining what we ask from God our prayers ought not be pretended as a cloak for idleness ibid. Fifthly when the Lord answers our prayers we must return the sacrifice of praise Page 544 What our praise and thanksgiving importeth Page 545 Whether all these qualifications which should go before accompany and follow our prayers be essentially necessary to its acceptance and audience and what be more what less necessary Page 547 Some grounds of encouragement to weak Saints with the concurring testimony of some practical Divines Page 549 PART III. Some practical cases What cases belong to this place Page 552 CHAP. I. How we should in prayer conceive of God and of the persons of the glorious Trinity Page 553 Sect. I. How we should conceive of God when we draw nigh to him Page 553 Humility and reverence necessary here ibid. Concl. 1. Beware of mental idols for representing Gods infinit nature Page 555 Concl. 2. It s no small part of our knowledge to know what God is not ibid. Concl. 3. Yet he calls us to behold his positive perfections Page 556 Concl. 4. In prayer we may select and make choice of such divine attributes and perfections as are most sutable to our condition Page 557 Concl. 5. We may not draw nigh to God but in Christs name Page 558 Concl. 6. But in Christ we may draw nigh with confidence as children to a father able and ready to hear and answer Page 559 It s not presumption but a duty to call God Father ibid. What if we be not assured of our adoption Page 560 Is it not a mocking of God to call him Father when he is not and while we are not in the state of adoption Page 562 Some evidences of adoption ibid. Though we be children yet if we know not our state whether may we in truth and without a a lye call God Father Page 564 Five bonds whereby a child of light walking in darkness may lay hold upon God as a Father ibid. Sect. II. After what maner and order should we direct our prayers to the persons of the glorious Trinity Page 566 The Trinity a great mystery yet clearly revealed as to the thing it self though not as to the maner Page 567 Concl. 1. There is a natural order among the persons of the Trinity Page 568 Concl. 2. There are not three first causes and principal agents but one Page 569 Concl. 3. There is an appropriation of works and attributes but not exclusive ibid. Only in the work of redemption there be something peculiar to the Son Page 571 Concl. 4. We must not so direct our prayers to any one person as to exclude the other two Page 572 Concl. 5. Yet we may so direct our prayers to one as not actually to meditate on the other two Page 573 Concl. 6. In singling out any one of those glorious persons we may reflect upon and improve the appropriation of works and attributes ibid. Concl. 7. Yet we are not so limited thereto as that upon occasion fix upon any one ibid. Whether as we may put up several petitions to several persons So also one and the same petition to several persons Page 574 Concl. 8. Yet usually Christians address themselves to the Father Page 575 Concl. 9. That noble way of conveighing all good to the Sants from the Father through the Son and by the holy Ghost doth not by any natural result flow from that original order that is among those glorious persons Page 577 A voluntary covenant the ground of this dispensation Page 578 The School-distinction of mission not full it wants the most usefull member Page 581 Concl. 10. We are not so oblieged to conceive of God under these personal relations that we may not worship him absolutely as the alone Jehovah ibid. A word of warning caution and exhortation Page 582 CHAP. II. Of the with-drawing of the Spirit deadness wandering thoughts c. Page 586 Sect. I. Of the with-drawing of the Spirit Page 587 How far the Spirit may withdraw from the Saints ibid. Whether the Spirit alwayes worketh as to the conservation of grace so also to it's operations increase and growth Page 588 There may be a total suspension of gracious influences as to prayer and other particular performances Page 589 This suspension may fall under a two-fold consideration 1. as our tryal 2. as our correction and punishment Page 589 The Lord doth not alwayes with-draw for sin but sometimes for c. Page 590 And thus the suspension of grace is either 1. medicinal or 2. monitory or 3. probatory or 4. castigatory Page 591 Yet it is alwayes our duty to examine our hearts and wayes lest c. Page 592 We would distinguish between the comforting and the quickening or assisting presence of the Spirit Page 593 The Spirit may be provoked to depart either more directly and immediatly or more mediatly and indirectly ibid. How the Scriptures express the more direct affronts and indignities offered to the Spirit Page 594 The Spirit may be said to be quenched either positively or negatively by commission or omission ibid. Negatively 1. by not yielding to his motions 2. by not welcoming him nor prising his presence 3. by a decay of love respect reverence c. Page 594 Positively 1. when we prostitute his gifts to our carnal ends 2. when we undervalue and entertain base low thoughts of them 3. when we contemne his Authority and obey Sathan and welcom his temptations notwithstanding the contrary motions and warnings of the Spirit 4. so much of illumination and light so much of conviction and conscience as is choaked so far the Spirit is dishonoured and provoked Page 566 How the Spirit is provoked by every reigning sin Page 597 A word of exhortation Page 598 The Saints danger when the Spirit with-draweth Page 599 How we may
profit unto salvation nor can ill works do any hurt Sec. Eph. Pagit loc cit Libertines yea and innocent and sinlesse creatures 1. The godly because they not being under the Law but under grace and the immediat direction of the Spirit they cannot be said to transgresse the Law 2. Neither will the wicked be found guilty for they not being obliged to do any thing or to use the means for obtaining of grace nor to mourn for sin repent pray c. they cannot be guilty of the breach of any affirmative at least precept nay say they those who will not follow such a course do run away from Christ to themselves from the Gospel to the Law and the further they go on in that way they must provoke the Lord the more all their performances being an abomination unto him whom without Faith which they have not they cannot please Heb. 11.6 We may not now stay to confute these Dreamers Only for removing what is now objected against the wicked their obligation duty and liberty to pray We would offer these few Assertions Asser 1. The Gospel as it is not opposite unto and destructive of the natural and morall Law so neither doth it abolish or diminish that obligation which the Law at its first promulgation did lay upon the sons of men We are no lesse then the Jews lyable to that curse Gal. 3.10 If we do not obey it in all things how doth the Apostle Rom. 3.21 abominat the Antimonian fancy Do we then make void the law through faith God forbid yea saith he we establish it Turks Pagans Jews and Christians Beleevers and Unbeleevers are all alike under the directive and mandatory power of the Law And therefore since Prayer is a morall duty prescribed in the first Commandement and which Pagans by the dark lamp of nature have discovered as flowing from the dictates of the primaevall Law which God at first did write in the heart of man and doth yet so far abide in man as he is a reasonable Creature that though he hath not a Law yet by nature he may do the things contained in the Law Rom. 2.14 15. There is yet so much light in that old ruinous house as to discover a Deity and to point out this sanctuary and refuge in the time of need and accordingly the most rude and heathenish people have hither run for help in the day of their calamity What ever in their vain imaginations they fancied to be God to it they made their addresse and presented their supplications So that Antimonians would do well to go to School and learn of them the truth of this particular The heathen Mariners Ionah 1.5 6. did prove better casuists they knew better what course to take in that tempest then if they had had those Seducers to have taught them yea such Dreamers should have been a greater offence to them then sleeping Ionah If they thought strange to see one man not busie at prayer in that storm what would they have thought of him who would have told them that they should not pray That they themselves would do better to sleep then to take Gods name in their mouth I think they should not have cast lots for finding out the man for whose cause that evill was upon them but the Antimonian without deliberation in Ionah his stead should have been cast into the Sea Asser 2. As the moral and natural law doth bind and oblige all men so in every man there is some power and ability for doing and performing what it doth hold out unto him as his duty we do not say that men by nature are able to keep any of the commandments in a spiritual manner much lesse that they can perfectly keep the commandments but that they can do the thing commanded they can perform the external acts and the substance of many moral duties Though 1. the principle from which 2. The end to which And 3. the manner of performance be corrupt and naught Asser 3. As the unregenerat are obliged to do having gotten some light to discerne their duty and some power and ability for doing so if they make conscience of their duty and honestly endeavour to improve the little strength and few talents which they have received their labour shall not be lost for albeit gracious habits be not acquired by our labour and industry but immediatly infused by the Spirit of God as without our physicall concurrence and activity so also without any kind of moral-influence and causality by way of merit and deserving on our part yet by frequenting the Ordinances for I do not now speak of those who are without the pale of the visible Church and going about duties as we are able though we cannot do so much as make our selves negatively good and to be without sin yet we may thus become lesse evil and not so indisposed and unfit for grace some thing of the stubbornesse of the will and of its aversenesse from what is good may be removed and some inclinations though moral and not gracious may thus be wrought begotten and stirred up in the heart and the man like the scribe Mark 12.34 may be brought near to the kingdom of God and though the Lord be not tied to such previous dispositions so that he must help forward the work and bring it to perfection when and where these are placed or that he cannot work without such legal and previous preparations yet ordinarly he observeth that method it is his usual way to help us when being sensible of the (h) 1 King 8.38 plague of our own hearts we are wrestling and tugging at duty and seeking after him in the use of the means he hath prescribed So that in carrying on of that blessed work we may take notice of these severall steps 1. God by the common operation of his spirit doth awaken the secure sleeping sinner and lets him see his misery 2. He discovereth to him his duty and the way how he may escape and come out of that state 3. He stirreth him up and setteth him a work 4. After that for a while the man hath wearied himself in thus wrestling by his own strength the Lord humbleth him and layeth him low and makes him despair in himself and see that by his doing he cannot help himself and having thus killed Then 5. he waketh (i) Deut. 32.39 alive and having wounded then he heals and maketh the spirit of bondage a forerunner of the Spirit of Adoption and when the poor sinner is thus as it were hopelesse and helplesse then he pointeth out to him the brasen serpent that he may look (k) Isa 45.22 to it and live And thus wee see how legal performances and the use of the means in the strength received though it be but litle riddeth room in the heart and maketh way to the right embracing and closing with Christ In that 1. it taketh off the heart in great part from vain and sinfull objects
justice if then he find an impression upon his spirit to desert his duty and go to his closet and pray he may fear lest Sathan have a hand in it Thus while we are at (f) Thus he laboured to divert the people from attending to Christs Doctrine by a most specious but unseasonable confession that Christ was the holy one of God Luk 4.33 34. Thus also while Paul and those who were with him were at prayer he indeavoured to interrupt them by a fair testimony given to the Apostles and their doctrine by a possessed damsel Act. 16.16 17. If Sathan can steal away the heart from the present duty he careth not by what means prayer if we find some good motion suggested which doth distract and draw away our hearts from the present work if while we are hearing conscience press us to read if while we are attending our Masters business conscience call us to employ that time which is not our own in some religious exercise c. these and the like are unseasonable motions and cannot then proceed from him who hath appointed a season and fit time for every thing under the Sun and made every thing beautifull in its time Eccl. 3.1.11 But as he maketh his servants to reap in due season Gal. 6.8 9. he will also make them sow and bring forth fruit in the right season Psa 1.3 6. As to the effect Though satanical suggestions may be very violent and impetuous and forcibly press us to act yet they are fruitless they bring no provision for the work and for a right and spiritual way of performance they are like water poured out upon the rock not like the rain that falleth upon the valleys Sathans morsels do not feed the soul 1. Then it leaveth no heavenly and spiritual impression upon the heart it doth not enlarge and open it towards God nor stir up self-abasing and heavenly affections 2. Neither doth it give strength for doing the work to which it impelleth in an acceptable maner when the heart is thus stirred up to pray it will continue dead and cold in the performance for his motions often go no further then the imagination fleeting there and not descending to the heart to inflame it But 3. though they affect the heart as when they prevail they must do more or less they quickly evanish and do not abide though he would have us to work that he may ensnare us in the work of our own hands yet he would not have our heart too much fixed on any good work and therefore when we stretch forth our hands he with-draws his help and puts out his candle and the sparks he had blown up he is fitly in respect of his work compared to lightning Luk 10.18 it is an evanishing flash quickly gone which though it may awaken yet it doth not warm the traveller But 4. though it abide and all the while excite and press us forward yet it giveth no strength to do it is like a whip or spur that driveth the weary beast but addeth no help or assistance And though thus the work may be done yet the maner of performance must be dead and formal and as to the end and motives carnal and selfâ—ish and is it any wonder to see Sathan have a hand in such good works But thus we see that Sathan dealeth with the Saints as Pharaoh and the Task-masters once dealt with the Israelites who urged them to work and make brick but would allow them no straw or materials for the work Exod. 5.6 7. But 5. far less doth Sathans impression fit and dispose the heart for doing hereafter a good work flowing from his breath is infectious it rather deadneth and indisposeth then quickneth the heart and rather begetteth a prejudice against holiness then true love to it because of its power which then is not felt and beauty which is not seen and perceived Far less 6. is Sathans motion influential on the life and conversation if it do not encline and dispose the heart for duties of the same kind and nature it can hardly be imagined that it will extend it self further if praying now thus will not make thee love that exercise the better and fit and dispose thee for praying hereafter then though the Lord in his wise providence and for ends known to himself should give what thou thus desiredst that mercy would not prove a mean to increase thy love to him neither wouldst thou labour to improve it for him and lay it out for his honour far less upon this account wouldst thou take heed to thy steps as being loath to offend him and say with him Psa 116.9.12.14 What shall I render unto the Lord for all his benefits I will pay my vows unto him and in my whole carriage walk before him unto all (g) Col. 1.10 well-pleasing being fruitfull in every good work O! but the influence of the Spirit is soul-strengthning and enlarging it is fruitfull like the warm showers upon the mowen grass Psa 72.6 and like that water poured upon the thirsty Isa 44.3 4. As he quickneth and stirreth us up to do So he enableth and helpeth our weakness and infirmities Rom. 8.26 His influence is not partial it extendeth to the whole life and conversation to strengthen and establish us in every good word and work 2 Thess 2.17 1. To do 2. To do well And 3. to do every thing that the Lord commandeth if the Spirit help us to pray he will help us to pray well and love well Now a word of application Use 1 1. Be not puffed up because of some lively as thou didst think impressions on thy heart driving thee to thy knees and drawing thee to the throne but ponder what hath been thy carriage while thou camest before the King how thy heart was then enlarged and what influence that duty had upon thy life and conversation if thou didst vow and pay to the Lord c. Sathan can transform himself and then he is most dangerous and mischievous to the Saints a white devil is an ill guest Use 2 2. O! but take heed that this be not pretended and made a cloak for thy resisting and grieving the Spirit of God Though Sathan at sometimes be permitted to blow the coal that we may see to work yet he is out of his own element when he stirreth us up to our duty and seldom doth he meet with an occasion and opportunity in which he may gain by our prayers and religious performances and therefore unless his hand be manifestly discerned let us follow and entertain such a motion let us embrace and cherish what is good in it not perplexing our selves by enquiring from what hand it did come and though he did suggest it yet if we could guard against his wiles and devices following what is good in it but not for the ill ends proposed by him nor suffering our selves to be ensnared thereby we might thus disappoint and befool him making him hold the
had put off her coat and couâ—d not put it on she had washen her feet and would not defile them therefore Christ withdrew his Spirit and departs and when she laying to heart and repenting of her folly sought him could not for a while find him she called but he gave her no answer Cant. 5.2 3 6. Thus also while the Spirit of God cryed to Israel and they would not hear and testified to them both by his servants the Prophets and by his motions and inward suggestions but they would not hearken nor obey he withdrew and gave them up to the lusts of their own heart since they would not follow his counsel and directions he left them to themselves and to follow their own counsels Psa 81.8.10 11 12 13. But secondly though the spouse be not so incivil and unmanerly as to hold Christ at the door yet if she do not welcom him and give him entertainment suitable to his worth and kindness his Spirit will not stay if thou dost not make ready and prepare the heart to receive him he will not stay in any other room if the affections be not enlarged and roused up to wait and attend him he doth not value the empty complements of the fancy and imagination if the will which is the mistris and supreme do not welcom him he regardeth not the attendance of the inferiour faculties if thou be in a spiritual lethargy when the Spirit cometh to visit thee if thou meet him with a dead and dull (c) See Sect. 2. heart if thou be fearless of his terrible majesty if thou keep not a due distance casting off that filial reverence and tender respect which is due to so great and compassionat a Lord he will depart and forsake thee res delicatula saith an ancient est Spiritus Dei ita nos tractat sicut tractatur the Spirit of God is tender and sensible of all the affronts and injuries we offâ—r to him and will deal with us accordingly if we dishonour him he will afflict us and lay us low he will go away and then our (d) If the glory departed with the Ark which was but a symbol of Gods presence 1 Sam. 4 21. far rather when the Lord himself departs glory departs if we do not welcom the Spirit with the whole heart and entertain him with suitable and enlarged affections he valueth not our empty profession and vain oblations Luke-warm Laodiceans will be spued ous of his mouth Rev. 3.16 these who would not (e) Ps 81.10 open their mouth wide to receive his comforts shall have their heart filled with his terrours and shut that it shall not receive his influences But thirdly though there be not a total deadness or laziness though there be some life activity and diligence yet if there be a decay of love and zeal if we do not so cherish and entertain the motions of the Spirit as formerly this may grieve and quench the Spirit if love wax cold and if there be a decay of respect and affection that will bring on some sort of distance between married persons and will hinder friends from conversing so frequently and familiarly together and for this the Lord threatneth not only to remove the presence of his Spirit but also the candelestick and outward ordinances which were the means of conveyance of the Spirit from Ephesus Rev. 2.4 5. because thou hast left thy first love c. As the Spirit may thus be quenched negatively and by omission So 2. positively and by commission as 1. when we prostitute and subject the gifts of the Spirit his work and interest to our selfish and carnal ends desiring a name and taking up a porfession of godliness that with (f) Act. 8.9.19 Simon Magus we may seem some body when we make piety a cloak to cover our pride covetousness c. or use it as a stirâ—op whereby we ascend to some high place and station in the world c. 2. When we have low and undervaluing thoughts of the gifts and graces of the Spirit though they have some room in our estimation and affection yet if we prefer other things unto them not prizing them according to their worth and excellency nor regarding as we ought the condescension and kindness of the giver we dishonour and grieve the Spirit and he may justly take away those love-tokens thus when we will not lose our favour with man our moyen and interest with the creature our name place and possessions for his truth ordinances c. yea when we so far undervalue these precious things as to be ashamed of them before men when not only fear but also shame will make us dissemble our profession and conceal our graces duties c. may we not be afraid lest as the (g) Luk. 9.26 Son will be ashamed of such when he cometh in his glory So the Spirit when he cometh to manifest himself in the ordinances of life But 3. when not only his gifts and graces his love and his kindness are undervalued but also his commands and authority are despised his motions and sweet insinuations are choaked and opposed while as the contrary suggestions of Sathan the enemy are entertained cherished and cheerfully obeyed must not the Spirit be much displeased and highly provok't with such an indignity would an earthly King endure such an affront nay what friend is he who seeing thee but slight his counsel entreaty and request while thou didst welcom his enemy and gratifie him in what he desired could digest such a disparagement and indignity And 4. so much of illumination which is the work of the Spirit light knowledge and conscience is choaked and opposed by the sinner whatever be the particular transgression so far the Spirit is dishonoured and disparaged and provok't to depart and withdraw nay in every formal disobedience viz. when the command and counsel of God is known there is much not only of contempt but also of rebellion and what will provoke if that do not And thus albeit for distinctions sake we did put a difference between sins some of them being more directly against the Spirit his work and office that being as it were their object yet there is no known sin which may not be said to be against the Spirit of God and his work And thus we come to the second sort of provocation whereby the Spirit is not so directly opposed and quenched his peculiar office and work not being the matter and object of such sins albeit it be (h) The work of the Spirit is thus opposed quasi in obliquo indirectly and as a concurring circumstance but not in recto quasi objectum opposed and choaked by the sinner and here we have a large field if we would come to particulars but the (i) Gal. 5.19 works of the flesh are manifest and their opposition and contrariety to the Spirit of grace and holiness is no less evident Gal. 5.16 If we (k)
from one and the same root and may be cured by the same remedy which therefore we will not separat in this enquiry some of these are external and without us others internal and within us or proceed from us and among these some are natural which we cannot totally remove till this our house (d) Levit. 14.44.45 infected with that fretting leprosie be broken down and till we cast off this (e) Rom. 7.24 body of sin and death albeit by watchfulness and the diligent use of the means we may guard against their prevailing but other causes are more voluntary and occasioned by our sloth and negligence or some inordinat affection and lust again some of these do provoke the Spirit to withdraw and to smite us with a judicial stroke but others of these causes do of themselves in a special manner in-dispose the heart for spiritual duties and cast the soul into a sort of lethargy and deadness 1. Then as to the external causes we will not reckon the Spirit of grace as one for albeit upon his withdrawing this evil doth follow yet it is not his work nor is he the proper (f) Removens prohibens non est propâ—ie causa nec per se influit in effectum cause of it while he suspends his gracious influences which would preserve life and heat in the affections which otherwise of themselves like water when the fire is removed will return to their native coldness Neither 2. can the (g) Not the world but worldly mindedness and our lusts that fire world be properly called a cause of this malady for if there were no venome within us we would suck no poyson from its flowers yet in that it ministreth fewel to our lusts it may be called a material and occasional cause and albeit the creatures do keep their station and primeval perfection groaning and travelling in pain when they are abused by degenerat man and employed against their Maker Rom. 8.22 yet through our wickedness we make them and they now become to us wofull snares and temptations Neither 3. can (h) Though thus wicked men cannot so properly be called the efficient yet their society example c. may be reckâ—ned among the moral and formal causes as afterwards here Cause 14. wicked men be said to be the true cause hereof for though by their ill example society persuasion c. they may ensnare us and draw us away with them to sinfull courses which may provoke the Lord and harden our heart yet they can have no direct and immediat hand herein since they have not access unto nor influence upon the heart So that 4. Sathan is the only true and most proper external cause of our indisposition to pray deadness and wandring thoughts in prayer he being alwaies ready as a father to beget and as a nurse to dandle and bring up such an off spring to the dishonour of God and our hurt and mischief that he may either make thee weary of praying or God (i) Isa 1.14 weary of thy prayer and that thou mayest provoke him either not to answer or to answer thee in wrath when we are at prayer Sathan is most busie we may expect to find him at (k) Zech. 3.1 our right hand to resist us there is not a petition we offer up to God but is contrary to his interest and kingdom and therefore as on saith maxime insidiatur orationibus fidelium his main work and design is to cheat us of our prayers he is that fowl that is alwaies ready to catch away any good motion that is sown in the heart by the Word and Spirit Mat. 13.14 19. and when his suggestions cannot do the turn he will offer temptations and distracting objects to steal away the heart or will by his instruments raise some tumult to disturb and divert us as Act. 16.16 17. O! what need have we then not to separat what the Apostle hath conjoyned Jam. 4.7 8. and to watch against and resist the devil when we draw nigh to God But though he be strong and hath many advantages yet (l) 1 Joh. 4.4 stronger is he that is in us and if in his name and strength we carefully resist him he will flee from us ver 7. O! but the chief and main cause is from within this disease flows from our own bowels no infection nor contagion from without could harm us were there not a distemper and many ill humours within neither Sathan nor his instruments nor the allurements of the world could make us halt in our way to heaven were we not cripple and maimed in our own feet The first then and mother-cause the womb where all the other were conceived and the root that sendeth sap to all the branches is our original natural and hereditary corruption that old man and body of sin that enemy to God and all righteousness which lodgeth in the best Saint while on earth and which never is so far subdued and tamed but if we be not upon our guard it will be ready to interpose and to hinder us in all our religious performances this is that Law in the members rebelling against the Law of the mind whereof Paul complaineth Rom. 7.21 This is that flesh that lusteth against and is contrary to the Spirit Gal. 5.17 this is that byass that leadeth us away from and makes us turn aside when we are following after the Lord and hence proceedeth that natural levity and slipperiness that instability and unstayedness of our spirits that we can hardly fix and dwell long upon any spiritual object and that good motions are not so well rooted and abide not so long with us hence wandring and impertinent thoughts break in and that restless sea within still (m) Isa 57.10 casteth up mire and dirt to be a rub in our way when we are looking to the right mark Hence Pauls complaint and where is there a Saint that may not joyn with him When I would do good evil is present with me O wretched man that I am who shall deliver me from the body of this death Rom. 7.21.24 O! what need have we continually to watch over these vain instable and gadding hearts of ours and to look up to him and come in his strength who can unite our heart to his fear and establish it with his grace Heb. 13.9 Psa 112.7 Psa 86.11 c. But 2. if to this native constant and abiding sink and puddle be super-added any grievous sin and actual transgression against light and conscience as this will mar our acceptance So it will exceedingly straiten and dull our Spirits a guilty conscience dare not (n) It s a certain truth which hath been observed by some practical Divines viz. if prayer make thee not leave finning sin will make thee leave praying or make thee pray for the fashion and without life and affection look the judge in the face with such boldness confidence chearfulness and readiness as