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
if in private we meet with any notable and eminent irradiation and impulse towards any spiritual object I know no reason why we should choak such a motion unless we be straitned by time so that if we give way to it we must neglect the main duty which we intended to go about and which our exigence doth especially call for and in such a case we may see Sathans hand in it and we should beware of his wiles But if we can espy none of his designes we may a little follow that quickning meditation and again return to our work happily with more life and activity It will be found no heterogenious mixture thus to joyn meditation with prayer nor any culpable intermission and interruption of duty to make one thus bring supply and provision for another the book of the Psalms affordeth so many instances that we may think this to have been Davids usual practice A second question may be this Whether honest supplicants use to be more enlarged in publick or in private prayer Ans The winde bloweth where and as it listeth Joh. 3.8 the influence of the spirit is arbitrary both as to the seasons when and the means whereby it is conveyed hence not only are some more enlarged in publick and others in private but also one and the same believer may at one time be more fervent and importunat the one way and at another time the other way and each of these Ordinances have their proper and several advantages For first in publick the gifts of the speaker and his affectionat moving and pithy words and maner of expression as also the reverence and zeal of others joyning in the duty may be very helpfull and instrumental in stirring up the affections and then in private there is 1. more liberty in dealing with our own hearts and rousing them up by some awakning meditation and 2. greater freedom in laying out our condition and expressing our desires before the Lord 3. the whole frame of the duty more condescending and suteable to our disposition and exigence 4. fewer distractions c. You will say it is commonly made by practical Divines a mark of hypocrisie to be more enlarged in publick then in private Ans That mark is especially to be understood of the speaker and that 1. when it is alwayes so and when all his enlargement is in publick and thus 2. when the motives and end is selfish and carnal as respect from and the applause of men c. But otherwise both speaker and hearer may meet with more then ordinary enlargement by the blessing of the Lord upon the publick Ordinance A third question may be this Whether it be a mercy to have our prayers answered and to receive the particulars we ask when we are cold and formal in prayer and careless and negligent in our walk and conversation Ans We may judge by the event for such a dispensation may either 1. flow from wrath not pure for we do not now speak of the success and prosperity of the wicked but paternal penal by way of castigation yea and in some respect judicial for thus for a while they are lulled asleep and are ready to rest in that state and to be satisfied with such empty performances because they are accompanied with success and as Apostat Israel while in prosperity said of their enjoyments These are my rewards which my lovers have given me Hos 2.12 So the Saints themselves in a fit of distemper and while under desertion may think such a dispensation to be a fruit and evidence of love whileas it were better for them to have their way hedged up with thorns that they might go and return to their former love zeal and diligence Hos 2.6 7. These outward things cannot (m) Est honum quod faciat bonum est boâ—um undo facias bonum habes ergo aurum bonum est habes non unde fis bonus sed unde facias bonum August de verb. doos serm 5 make us good and happy and therefore only are good and become blessings indeed when they are improven aright and then only are given in love when with the blessing and grace to use them to a right end Or 2. such a dispensation may flow from love and that as it may be an evidence of God's patience forbearance and tender bowels which will not be straitned nor overcome by our ingratitude and manifold failings So also that it may prove a mean to humble us and melt our hearts when we consider and compare our wayes with the Lords dealing towards us and when we see how unequal our wayes have been and what a base requittal we have made to him for his bounty and tender mercies thus the Lord established his Covenant and dealt kindly with Israel that they might remember and be confounded and never open their mouth any more because of their shame when they should see his kindness and tender bowels towards them Ezek. 16.60 61 62 63. CHAP. III. Whether we may pray for any evil either of sin or suffering Psal 119.71 It is good for me that I have been afflicted that I might learn thy Statutes Rom. 3.8 As we be slanderously reported and as some affirm that we say let us do evil that good may come whose damnation is just HAving (a) Part. 1. Ch. 7. Sect. 2 shown that the object of the promises and of our prayers is very ample and large extending to every thing that is good either for life or godliness we b promised to enquire here whether any evil either of sin or suffering were included in the promise and might be desired and prayed for And I think none will deny that every evil as such and absolutely considered is an object of hatred and aversation and an object of the threatnings and so not of the promises and therefore a fit material for deprecation and imprecation but not for prayer and supplication And on the other hand I hope it will not be denied that as to evil of affliction we may pray for it 1. conditionally thus If my heart be so stubborn and hard that nothing will break it but the rod if mercies will but harden my heart and prove fewel to feed my lusts Lord rather let me have the rod then a hard heart and let me rather want mercies and such and such creature-enjoyments which is a sort of rod and may be a very grievous affliction then they should prove weapons of unrighteousness And thus 2. we may pray for such an evil comparatively for with the former supposition there was a sort of comparison and we may say Lord rather let me suffer then sin against thee let me rather lye under any rod and affliction then under thy wrath for ever and with the Emperour (c) Hic non in illo seculo Cluver hist in Maurit pag. 407. Mauritius choose to suffer rather here then in the life to come nay and of temporal evils we may thus choose the
(i) 1 Cor. 1.20 foolish and (k) Hence Seneca inferreth that we should rather pity the wicked as so many fanaticks and contemn their contempt then be angry with them or take pains to convince and confute them for saith he why do ye bear the madness and phrensie of one in a distemper but because he knows not what he doth So c. mad is the wisdom of this world the world it self being judge 14 If the Word of God had only born record that the Saints are the excellent in the earth Ps 16.3 and the only worthies of whom the world is not worthy Heb. 11.38 that godliness is great gain 1 Tim. 6.6 and the only true treasure that cannot corrupt or be taken away Luk. 12.33 c. If I say these divine Truthes were only held forth in the Scriptures of truth scoffing Atheists who have cast off the fear of God might be the more secure but while short-sighted nature by it's dark candle hath discovered and moral reason attested the same and so convincingly condemned the way and course of those desperat misers they must either renounce their understanding and discretion and take with their brutishness and stupidity or confess themselves to be self-condemned and 15 that contrary no less to their own knowledge and light then to religion and duty they maintain a war against the heavens and abase their noble soul to serve their lusts becoming swinish Epicureans led by sense and their carnal appetite in making their pleasures their idols and the world and their belly their god But such haply will say well then we injoy our pleasures and lead a merry jovial life while they who are accounted Saints are sad dumpish sullen and broken-hearted creatures Ans This is an old slander raised on the way of life by such as are strangers to true joy peace satisfaction and contentment and hath proven a great stumbling block in all ages and this was one of the great topicks which Sathan did mainly urge about the time of reformation from Popery when his kingdom began to totter and shake and the popish Factors then frequently inculcated that the Calvinian spirit was a melancholick spirit But ah wherefore should they be sad (l) 2 Sam. 13 4. who are Kings sons and heirs of an immortal Crown joy is their portion and allowance and it is their priviledge to rejoyce alwayes their joy and peace is secured to them devils and men cannot rob them of it Their wayes are wayes of pleasantness and all their paths are peace Prov. 3.17 Phil. 4.4 Joh. 14.27 Joh. 16.22.24 c. But alas how can they rejoyce who are destroying their own souls and rushing head-long upon everlasting woes and misery who ere it be long will cry but in vain to the mountains and rocks to fall on them and hide them from the face of him that sitteth on the throne and from the wrath of the Lamb Rev. 6.16 But we may not insist only let us hear what the Pagan Moralists have said to this purpose The wicked 16 notwithstanding all their outward and seeming mirth joy and delight have saith Juvenal a judge witness and tormenter within whose lashes and strokes are more grievous and terrible then any punishment invented on inflicted by Caeditius or Rhadamantus and the most strict justiciaries and cruel executioners there is saith Cicero no punishment comparable to that which accompanieth sin either for greatness or continuance 17 for not only shall the wicked be eternally vexed in hell with the infernal furies but also here they have their domestick fiends alwayes to attend and their own guilty consciences to tear them and the sense of a deity night and day to distract them as with madness no solitariness nor society no might nor wealth no eminency nor greatness can bring ease or relief and though there be some difficulty in walking in the narrow way yet the conscience and remembrance of a well â—ed life is saith he 18 most sweet and full of delight Hence the Emperour Albert 1. his Symbol was What is best 19 and most virtuous is most pleasant and full of joy s where the gloss from Corinficinus hath this paraphrase The best kind of life is to be chosen 20 which custom and use will render most easie and pleasant But ah the flagitious by custom in sin have so hardened their heart and filled it with such prejudices against the way of righteousness that they go unwillingly to work and no wonder though holiness appear difficult and a grievous burden to them for as the Comedian saith 21 there is nothing so easie but it will become heard and unpleasant to him who undertaketh it unwillingly Ah! Madam what matter of lamentation is it that so many who are called and would be accounted Christians should come so far short of Heathens as to oppose that for which they have so zealously pleaded and by their practice destroy what they with so much industry have built I am confident your Ladyship will joyn in this sad complaint and that such a warning and testimony against those who are concerned therein will be very acceptable But I will not now take upon me to hold out any directions or perswasions to your Honour nay though you had importuned me to that effect the bounds of this short Epistle would excuse my silence but I could wish that excellent Epistle written some hundred years since by that zealous Ancient (m) Jerom lâ—ved in the 5. century Jerom to the noble Lady Celantia upon her earnest desire were translated that it might become a directory to all Ladies who account it their greatest honour and happiness that they are as the Apostle John calleth that Lady to whom he wrote elect beloved in the truth and of all them that have known the truth I will not transcribe what is there held forth at length but among these many grave and profitable directions this eminent Minister of Christ obtesteth that pious Lady not to boast of that 22 nobility she hath from her Ancestors but rather to rejoyce in this that she is of a royal and heavenly descent which will appear to be the only true nobility in that (n) Mal. 3.17 18. day the Lord makes up his Jewels and puts a perpetual difference between the precious and the vile that she is born of God and an heir of the immortal crown of glory and that she is freed from the base slavery of hell and sin and hath chosen such a Master whom to serve is to reign 23 O! Madam we have an honourable but not a hard Master our very work and imployment is our honour and happiness his (o) Mat. 11.30 yoak is easie his burden is light and his (p) 1 Joh. 5.3 commands are not grievous but our (q) Joh 1 12. Rev 1.6 c. priviledges are great and many and our (r) Ps 19.11 Eph. 3.10 1 Cor. 2.9 reward far exceeds all that we can desire or conceive and
sentence against him and the Lord would not accept their payers till Job whom they had accounted a very hypocrite did interceed for them if then thou hast injured thy brother if he hath ought against thee leave thy gift before the Altar go thy way first be reconciled to him and then come and offer thy gift Mat. 3.23 24. But offer not alone let thy brother joyn with thee in the sacrifice it may be thy acceptance depends upon his concurrence but especially if he be a Saint whom thou hast wronged if thou hast been uncharitable to him and dealt hardly with him go to him and confess thy fault and beg the help of his prayers and thus ye may mutually conspire and lay a mighty siege to heaven and continuing thus to (p) Rom. 15.30 wrestle together ye must prevail Such professors as are proud disdainfull censorious envious and living at variance with their brethren if their graces be weak their enlargement little and their consolations rare let them consider where the blame lyeth 3. Job was one whom the Lord had grievously afflicted The terrours of God did as he (q) Job 6.4 complaineth set themselves in aray against him the arrows of the almighty were within him (r) Job 10.6 the Lord hunted him as a fierce Lyon and (Å¿) Job 7.20 set him up as a mark at wâ—â—◠〈◊〉 did shoot he (t) Job 9.17 multiplied his wounds and he did breâ—◠〈◊〉 with a sore tempest his (u) Job 13.24 25 26 27. feet were casten in the stocks and he was broken as a leaf driven to and fro and pursued like dry stubble the Lord did write bitter things against him as if he had held him for his enemy c. And should not to him that is afflicted pity be (x) Job 6.14 shown by his friends but they (y) Job 6.15 dealt deceitfully with him He was wounded in the (z) Zech. 13.6 house of his friends They proved miserable comforters and (a) Job 13.4 physicians of no value therefore the Lord did break them with a grievous wound putting the plaister that only could cure them into Jobs hand As a tender parent takes special notice of the sick child so the Lord of the afflicted Saints and most severely punisheth the injuries done to them See Obad. 10 11 12 13 24. c. And the prayers of the afflicted are very powerfull and prevailing the sick child must not be refused If then thou (b) Obad. 22. hast spoken proudly in the day of distress recommend thy self to the prayers of the afflicted least (c) Job 42 8. the Lord deal with you according to your folly Thus I have insisted a while in discovering this treasury of the Church far more precious excellent and usefull then that of gold and rubies not that popish treasure filled with the fictitious merits and (d) Quarum alioquin nullus esser usus nec enim quae semel applicatae fuere redire possunt sed ipso usu consumuntur pereunt adeoque papistae ut bene observat Chamierus candem ponunt divinae liberalitati legem quam severitati ut nec bis vindicet in id ipsum nec bis idem remuneret Dan. Cha. panst tom 3. lib. 24. cap. 3. superfluous as Cajetan speaketh satisfaction of the Saints departed but the treasure of the living Saints intercession the Dispensation whereof belongeth not to the Pope but to every Saint all who have an interest in this treasure have a key and may open it when they will for the relief of themselves and all their brethren And this treasure viz. the common stock of the Saints prayers if we would speak properly is rather the key then the true treasure it self which is only Christs satisfaction and intercession but yet in that the other is the porch whereat we must enter and the messenger which bringeth from thence a supply for all our wants and maladies it may metonymically be called a treasure and rather then that anti-scriptural and irrational popish dream of Saint-satisfaction As for these who as (e) Job 15.4 Eliphaz unjustly charged Job cast off fear and restrain prayer what good can the prayers of all the Saints do to such 〈◊〉 albeit through their prayers the Spirit of prayer and supplication may be poured out upon thee who wast as a (f) Jer. 31.18 bullock unaccustomed to the yoke yet unlesse at length thou put in thy neck and joyn in the duty the prayers of others cannot profit thee It s the character of a gracelesse heart when Gods hand is stretched out against it to imploy others to interceed but not to lift up a voyce for it self as we may see in Pharaoh Exod. 10.17 Jeroboam 2 King 13.6 Simon the Sorcerer Act. 8.24 Yet you will say Moses was heard for Pharaoh Obj. and the man of God for Jeroboam Ans As the Lord out of a common providence Ans may bestow many outward mercies and deliverances to the wicked for his peoples sake with whom they are incorporated so they may meet with some special dispensations as to these outward things upon the prayers of the Saints The Lord to evidence the greatness of his love towards his chosen ones will thus hear them while they interceed for the wicked as that (g) Vid. hist aepud Euseb lib. 5. cap. 5. Magdeburg cen 2 Luc. Osiand cenâ— 2. lib. 3. cap. 12. c. legio fulminatrix obtained water to refresh and a notable victory unto the host of the pagan-persecuting Emperour Marcus Aurelius Antonnius But these mercies though never so great and singular yet wanted the marrow and substance and in the issue proved through their abuse rather cursings then blessings And as for spiritual mercies which only deserve the name no prayerlesse soul did ever â—ast of these But you will say who is he that doth not pray Ans But I would rather ask who is he that doth pray That which is currant and passeth for good coyn amongst men God will reject as (f) Jer. 6.30 reprobare silver the prayer of the wicked is an abomination rather then devotion Prov. 28.9 Prov. 2.27 The Lord doth not regard the prayer of him who regardeth iniquity in his heare Ps 66.18 O then cast off and break asunder the cords of sin and call upon God with the whol heart that he may bear thee when thou cryest and may fulfill the desires of others for thee And if the prayers of the Saints for prayer-lesse wretches prove unsuccessefull and can do those misers no good what shall we think of their prayers for others who make not conscience to pray for themselves O! how should it vex our souls to hear that cursed crue of vagabond beggars who have no other rhetorick but their counterfeit prayers and flattering praises to interpose the name of the great God for every morsel of bread they ask and to take his dreadfull name in vain in their frequent prayers promiscuously poured
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
13.12 1 Joh. 3.2 CHAP. II. Of the withdrawing of the Spirit of deadness indisposition and wandring thoughts in prayer their causes and remedy ALL our light and strength our activity life and zeal being the fruit of the free Spirit of grace as hath been shown Part. 1. Chap. 9. We not being of our selves sufficient to think far less to do as we ought all our sufficiency coming from God alone 2 Cor. 3.5 If the Lord withdraw his Spirit and if the Spirit of (a) Rom. 8.10 life do not quicken and enable us for our our duty what deadness and indisposition must there be upon our spirit and how unfit and unable must we be for the work of the Lord and for any part of his worship We shall not then here separate the cause and the effect but we not being meer patients but by our folly and unkindness provoking the Spirit to depart yea and not only thus procuring this sad dispensation but also joyning and actively concurring and taking as it were the hammer in our hands for hardning our own heart shutting our own eyes that we might not see and casting water upon the fire that it might not burn we shall enquire after both sort of causes adding some few things for curing and remedying this evil and for our direction whilewe are under this sad tryal Sect. 1. How far the Spirit doth withdraw and why Joh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing Psal 5.11 12. Take not thy holy Spirit from me uphold me with thy free Spirit WE shall not now speak of the case and state of desertion in the general what it is what be its kinds what are the causes what the symptoms and marks what the effects and wofull consequents of that malady and what should be done by way of cure and remedy that were a large field hath been the subject of several excellent (a) Mr. Boltons instructions for a right comforting c. Mr. Goodwins child of light c. Mr. Symonds desert souls case and cure c. Treatises but we shall only meddle with so much of that case as concerneth the present subject and now enquire how far the Spirit doth withdraw his help and assistance from the Saints in reference to their prayers and shall but in a word and very briefly speak to that and to the rest of the particulars in this and the following Sections because they fall in here occasionally and as in the by as also since they very much depend upon the case in the si of which now we cannot speak and the general grounds and purposes which belong to that head As to the first question here propounded how far the Spirit doth withdraw Let us 1. suppose against Socinians Papists and Arminians that the Spirit doth neither totally nor finally leave and forsake any of the Saints 1 Joh. 3.9 Joh. 10.28 29. Jer. 32.39 40. Heb. 13.5 c. 2. From the constant presence of the Spirit we may well collect his constant work and operation there is a necessary influence of the Spirit whereby the Saintâ— are supported and upheld the life of the new man is preserved and the (b) 1 Joh. 3.9 seed of God is kept from corruption and that influence is never denied or withheld from the Saints when they are at the lowest and in their worst and weakest condition when they have been sadly buffeted by Sathan and dangerously wounded by their lusts and after that little of life which yet (c) Rev. 3.2 remaineth in them is ready to die yet there is a secret hand that supporteth them so that they shall never perish Joh. 10.28 But 3. it is more diffâ—â—ult to determine whether as the Spirit alwayes worketh to the conservation of spiritual life So also to its operation acting and exercise and the work of the Spirit as to the former may be called upholding and conserving grace and as to the latter assisting and concurring grace Ans Albeit we did joyn with an (d) Mr. Symonds case and cure ch 4. pag. mihi 36. excellent modern Divine while he thus resolveth this question God never wholly denieth his assistance to a faithfull soul though some degrees of divine help be withheld so that the soul languish in a sort and sink into a state of deadness and auâ—ness yet there is life and that both habitual and actual Gods clock never stanos there is no such deliquium gratae no such swoun of the new man in which all acts do cease though a Christian may do less yet still he doth something and though he may lose some help from God yet not all Albeit I say we did grant what is here asserted yet these actings may be so weak and faint that it will be hard to discern and put a difference between them and our natural motions they may be so cold and liveless as if no fire had come from heaven and as if the Spirit of life had never breathed upon the soul nay though something of the new life and of grace might be discerned in those actings yet we could not assent to what is said by this (e) As the Spirit worketh alwayes to the conservation of spiritual life So it worketh ever to the growth of graces A Christian is over growing yea then when he seemeth to himself and others to stand at a stay yea to decline he groweth alway really though nor apparently nor equally idid pag. 26. Author concerning the constant growth of grace unless by growth he understand no other thing but the bringing forth and bearing some fruit though nâ—ver so small and little but this cannot be the importance of the word while we are exhorted to grow in grace 2 Pet. 3.18 And thus a man may be said to grow while he is lying on his death bed and while he is in the most languishing condition for even then he can elicit some vital acts and bring forth some fâ—uits of life and yet it would be thought a strange paradox to affirm that such were in a (f) And the instance of plants under the nipping blasts of the winter when the fruit and leaves fall off brought by that Author overturneth his conclusion for though then there be a tendency to growth yet there is no acttual growing but a dâ—cay growing condition there is no proper growth but when the habit fountain and principle doth receive an addition and increase But 4. what ever be said as to a total cessation from all acts of spiritual life and to an universal withdrawing of all assisting grace though a Saint under the most dreadfull storms and while he is at his lowest were never such an empty vine as to bring forth no fruit and though at no time he were so far deserted as to have all measure of assistance for every spiritual duty withheld yet there may be a total suspension of influence and assistance in reference to some particular performance and that it may be
prayer and supplication may be for a season totally withdrawn but though the Saints be seldom laid so low yet there may be a partial departure accompanied with many sad effects which may easily be discerned if we reflect upon the several fruits of the Spirit mentioned Part. 1. Chap. 9. and those infirmities which he helpeth and removeth if then 1. thou dost not so prepare thy heart to seek the Lord if 2. thy ends be not so pure and spieitual if 3. thou art unwillingly drawn as it were to the throne rather by the enforcement of conscience then out of love to the duty if 4. thou pray not so frequently nor 5. so fervently and feelingly nor 6. so confidently nor 7. with such complacency and delight if 8. thy communion with God in that ordinance hath not such influence upon thy heart to warm and quicken it and to engage it for the Lord and against sin as sometimes it hath had c. it is an argument that the Spirit hath in part withdrawn It s true the most watchfull and zealous Saints do not alwaies and without interruption enjoy the comforting quickning presence of the Spirit the wind doth not constantly blow after one the same maner upon the most fruitful garden therefore we must not measure our state by some present indisposition unless there be some notable considerable and abiding decay and abatement of our spiritual life but when that is observed we have reason to mourn and to lay to heart our loss and the greater and more eminent and longer continued we should be the more affected and sensible of this evil what a misery and sad judgment was it to Sampson and Saul to have but the common gifts and operations of the Spirit removed from them for as we may suppose Saul never to have had So Sampson never to have been totally deprived of the saving and sanctifying presence of the Spirit we may read their lamentation Jud. 16.28 30. 1 Sam. 28.15 And what is the chiefest measure of gifts and common priviledges and excellencies in respect of the least portion and degree of grace Ah! do not then sit down content when the breathings of the Almighty are withdrawn but go and cry to the (n) Cant. 4.16 north wind to awake and to the south wind to come and (o) If the wind blow not thy ship cannot come to the haven but being tossed to and fro by contrary tides is left to be a prey to pirats blow upon thy garden that the spices thereof may flow out go in faith ye have a promise for your encouragment the Father will give the holy Spirit to them that ask him Luk. 11.13 We will not insist on directions but reserving those in great part to the following Section let us now remember that if the unclean spirit return after he hath been cast out and find the house empty and swept he will enter in again and lay claim to his former possession Mat. 12.44 Nay though the house be not totally desolate yet so much room as he findeth empty he will seek to possess so far as the Spirit withdraweth so much the nearer Sathan approacheth if the Spirit withdraw his holy motions Sathan will improve the advantage and will fill the heart with vain idle impertinent and sinfull motions as Pirats may easily surprize the ship when the Pilot is gone So having entred it and finding it empty they will not fail to loaden and fill it with their trash and stoln wares Sect. 2. What may be the cause of that deadness and indisposition and these wandring thoughts that arise in the heart upon the Spirits departure and what course should be taken for removing this evil and for recovering and maintaining the presence of the Spirit and a praying frame and disposition Psa 81.11 12. But my people would not hearken to my voice and Israel would none of me So I gave them up unto their own hearts lust and they walked in their own counsels Hos 4.11 Whoredom and wine and new wine take away the heart IF the Sun be set and leave our hemisphere it must be night with us and darkness must cover the face of our earth if the soul be separated from the body the man must be dead and coldness must seize upon the liveless carrion So if the Spirit which is our Sun and life depart what darkness deadness and emptiness must be in the soul But as if it were too little to be dead and destitute of life foolish sinners will kill themselves and harden yet more the heart which already is harder then the adamant or flint and when the sun goeth down they will shut the doors and windows yea and pull out their own eyes that they may not see and thus as Seducers in respect of a total privation of life are said to be (a) Jude 12. twice dead So the Saints themselves many a time in respect of their partial deadness and the gradual departure of the Spirit of life may be said to be twice hardned blinded and indisposed for duty Not only doth sin provoke the holy Spirit to depart and thus morally and by way of demerit it stops the fountain of life but also by its poison and venomous nature it doth pollute and infect the heart it leaveth such a blot and tincture upon the soul as disposeth it for blindness and deadness Sin is not only of it self and formally opposit to grace but it maketh upon the heart as it were efficiently such a contrary impression to grace and matterially indisposeth it for a communion with God and spiritual exercises and thus stealeth and taketh a way the heart Hos 4.11 And albeit every sin hath more or less of this malignant quality in it yet their be some sins which in a special maner do produce this wofull effect after which we shall now enquire having in the preceding Section spoken of the former head viz. of the withdrawing of the Spirit and of these sins which did most directly and immediatly bring on that sad stroke but there being such a connexion between our deadness and the departure of the Spirit of life and the causes and cure of (b) Viz. of the with drawing of the Spirit and of our deadness and indisposition for duty both those evils being much alike and the same we may without any culpable confusion here speak to those joyntly especially since we referred to this place one sort of those (c) Viz those causes which did not so directly and by way of indignity and contempt of his office and work but rather condignly and by way of demerit prrooke the Spirit to depart causes which did provoke the Spirit to depart Before we speak of the remedy we will search after the causes which we shall rather name then enlarge and insist on at any length First then as to the causes of deadness indisposition and wandring thoughts in prayer for all these cursed branches may spring
in but only advanced some steps in the way if such fall back there are small hopes of their recovery and this their back-sliding is a mark and character of their reprobation and rejection for saith the Lord they draw back unto perdition ver 39. O! how dangerous is it to make but some few steps forward and then return and to choak some as it were half-purposes and resolutions and half-convictions and humiliations Felix once p trembled but he quenched that motion and we hear no more of that work on him Agrippa was once almost q perswaded to be a Christian but he followed not his look and what was the event And are there not many a trembling Felix and half-converted Agrippa's among you how often have you quenched and resisted the holy Ghost the Lord hath many a time knocked at your door and hath yet come nearer you and cryed in your ears and pulled you as it were by the arms to awaken you and you have as it were through your sleep spoken some few words in answer to his call and have started to your feet as if ye had purposed to rise and follow him but alas ye soon wearied and notwithstanding this seeming beginning ye quickly drew back and while the Lord with-drew a little waiting as it were till you should put on your cloaths ye have returned to your old couch again and laid your head on the cod and you are how more deeply plunged in your rest and sleep more softly then in former time and were it not a just thing with the Lord to trouble you no more and to say unto you sleep on and take your rest yet a little r sleep a little slumber and folding of the hands to sleep There is a time of awaking coming after which secure sinners will sleep no more then weeping wailing and gnashing of teeth hereafter there will be no ease nor mitigation of their torment unto all eternity 7. There is little hope of proud obstinat stubborn and presumptuous sinners who have hardned their hearts against the fear of the Lord and by boldness in sinning have come to a cursed liberty to sin against knowledge and conscience without check or challenge such impudent wretches are often in Scripture called workers of iniquity they having made it their trade to do wickedly with both hands earnestly and to drink in sin greedily as the Ox doth water and the Word of truth holds such out as men devoted to destruction Iob 31.3 Psa 5.5 Psa 37 1 2. Psa 92.7.9 Psa 94.20 Prov. 10.29 Prov. 21.15 c. And in the day of accounts the sentence will be this depart from me all ye workers of iniquity Luk 13.27 8. Hereticks both speculative and practical are in a most dangerous condition 1. Speculative such as maintain and spread poysonable doctrine for the subverting of those who hear and converse with them are held forth in the Scriptures with a black mark on their fore-head that we may beware of them and may abominat their way Tit. 3.10 11. 2 Thes 2.10 11. where first such are said to be s subverted or quite over-turned and fallen without hope of recovery Secondly they are to be reputed as self-condemned and having a judge within themselves who hath given out sentence against them Thirdly such must not be tolerated but if they continue obstinate and who among them will ever turn after the first and second admonition should be rejected and excommunicated Fourthly we have the reason why the Lord suffers such thus to fall and why he gives them up to such errours not because they are pious learned and ingenuous men as their followers would make us believe and under which mask deceivers usually do cover their wates and by this pretence often prevail with simple ignorant people but because he purposeth to destroy them and never shew mercy upon them And its observable that this is not only said of Antichrist that great impostor and deceiver and of his emissaries those famous seducers and deceivers of the greatest part of the world where the name of Christ is professed but of all these who being seduced receive and embrace damnable errours from whatsoever hand and because they received not the love of the truth while it shined before their eyes therefore did the Lord send them strong delusions and suffered them to believe a lye that they all might be damned 2 Thes 2.10.11 12. And thus the Apostle 2 Pet. 2.1 tells us that as hereticks and false teachers bring upon themselves swift destruction So their way and doctrine their errours and heresies are damnable of their own nature and therefore to all not only bringing damnation to the first hands to the merchants and sellers but also to the buyers and possessors and to all who welcom and embrace them With what indignation then should we hear some plead that hereticks should be tolerated and get liberty to spread their poysonable doctrine as being a simple innocent matter an errour only in the mind while the life and conscience may be pure and holy But though 1. we deny not that truth may go under the notion of errour as in the Roman Church where orthodox professors are accounted hereticks and 2. though we do not think every errour to be inconsistent with true holiness yet 3. it seemeth strange to call a man a holy heretick or that any should have the face to plead that such should be suffered to ensnare and deceive and so ruine and destroy the souls of simple people for though they embrace damnable errours under the notion of truth and new light yet that will not excuse them but by so doing they bring to themselves swift destruction their judgment lingreth not and their damnation slumbreth not they have believed and received a lye that they might be damned But you will say who among us are guilty of this sin Ans We have reason to praise God for with-holding the temptation but no reason to boast of our own strength and stedfastness for had not the Lord preserved (t) Mal. 2.7 knowledge and truth in our teachers lips how easily might seducers have prevailed with many of us Ships that want ballast must be tossed to and fro with every wind such as have no more but a name and profession no change in the heart no grace nor ballast within nor the anchor of hope to keep them from reeling may easily be subverted with the least blast of a temptation and yet there may be a morall pagan and and selfish stedfastness in a way and course in which a man is once engaged without any knowledge or fear of God nay that may also flow from a damnable indifferency and neutrality because too many (u) Act. 18.17 Gallio-like care for none of those things that concern the glory of God they will not be at the pains to try and examine what is right or wrong in points of religion but will live and dye in the religion of their
up betimes and sending because he had compassion on them but when they mocked his messengers his wrath arese against his people till there was no remedy 2 Chron. 36.15 16. And for such as hate and reproach their faithfull monitors and will not turn at their rebuke there is (r) Prov. 26.12 more hope of a fool then of such obdurate wretches for he who thus hateth and despiseth reproâ—f shall die and perish in his sins Prov. 15.10 yea such as being often reproved harden their neck shall suddainly be destroyed and that without remedy Prov. 29.1 and wo to him who layeth a snare for him that reproveth in the gate Isa 29.21 O (Å¿) Isa 46.12 ye stout hearted and far from righteousness will ye yet maintain your former plea and put (t) Amos 6 30 the evil day far from you how dreadfull and terrible may this point be to you if ye were not (u) Eph. 4â— 19 past feeling ye have no doubt many times heard of a day of reckoning and accounts and that the Lord (x) 2 Thess 1.7 8. Iesus will come in flaming fire to take vengeance on them that know not God and obey not his Gospel Ye have heard of the terrors of the Almighty of the extream an unâ—conceivable torments of hell without case or any kind of mitigation unto all eternity that such as are cast into that prison cannot escape nor come out but must lye in (y) Rev. 19.15 the wine press of the fierceness and wrath of the Almighty God for ever and ever for then he (z) Isa 27.11 that made them will not have mercy on them and he that formed them will shew them no favour c. But ye have not regarded nor laid those things to heart as if ye had not been concerned in such matters the terrible day of the Lord hath not been a terror to you secure bold presumptuous sinners who can defie the devil and know that the Lord is mercifull but now the question is put home to your doors in this most dreadfull case concerning your final state and such evidences are brought as your present condition and by-past life will afford and that no small discovery from thence may be had you have heard from the Word of God And now what sayest thou O secure sinner whoever thou be whether man or woman rich or poor what answer canst thou return art thou still stout-hearted and far from fear mayest thou not read thy name in the black roll of them who have the mark of hell and perdition upon their fore-head dost thou not find thy self to be included ask thy conscience and deal plainly and darest thou say that thou art not in one or moe of those cursed ranks of persons who are forsaken of God judicially plagued and hardned and therefore devoted to destruction 1. Hast thou not enjoyed pure and powerfull ordinances and yet c. We need not resume the several particulars but leaving that to thy meditation and obtesting thee to reflect upon thine own heart and wayes and to make a comparison let us now only warn thee of thy danger and that there be moe lying under this judicial stroke then is believed from whence comes it that such powerfull Ordinances have no influence that men will not see though the light of the Gospel doth so clearly shine before their eyes that neither the sweet promises and consolations of the Almighty nor yet his terrible threatnings and judgments do affect Must not that sad word Isa 6.9 10. be accomplished in many would not Pagans tremble whilewe sleep would not the word (z) Act. 2.37 prick their heart that cannot pierce our skin (a) Mat. 11.21 Tyre and Sydon would have repented long ago in sack-cloth and ashes and behold we continue in impenitency and daily add to our iniquities if Sodom had enjoyed this day of the Gospel which we abuse (b) Mat 11.23 it would have remained to this day but if the Lord had dealt with us according to our wayes he should have long ere now (c) Mat. 21.43 removed the Gospel from us and given it to a Nation that would have brought forth the fruits thereof And what reason have we to fear lest the Lord at length vindicat the contempt of his glorious Kingdom among us with such dreadfull judgments as all who hear may be astonished If Ministers were askt how many in their respective charges had escaped and were not concerned in any of these marks of induration and rejection ah how should we tremble to speak and they to hear the answer that could be given and how glad might that Pastor be who had reason to say that the fourth ground as in the parable Mat. 13. were good yea or that the tenth part of his flock did walk worthy of the Gospel The famous Chrysostom who answered his (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aureum os habens seu aurea verba â—re suâ—dens Scap. in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name being one of the most eminent Preachers of his time (e) Quoâ— esse putatis in civitate nostra Antiochia qui salventur durum ac molestum est quod dicturus sum dieam tamen non possum in tot millibus centum invenire qui salventur verum de his dubito nam c. Chrys serm 4. ad pop Antioch propounds the like question in a Sermon to the people of Antioch among whom it would have appeared looking to his pains and their profession he had done much good How many in this our great City of Antioch think ye saith this zealous Doctor shall be saved It will be a hard speech which I must utter yet I will speak it among all the thousands in this place I cannot find one hundred that shall be saved Ah! was not this an uncharitable doom concerning so many well-meaning honest folk that though there was in that great City above one hundred thousand persons as is thought yet there should not one hundred of them all be saved and so not one of a thousand was not that a hard saying and yet he had too good ground to think and speak so as there he goes on to show from the life and works of young and old and in these lands where the Gospel hath been as purely and powerfully preach'd as ever it was among any people since the Apostles dayes how many Pastors have reason to joyn with him in the like regrate and lamentation and in much anguish of spirit to ask with the Prophet Who hath believed their report and to whom hath the arm of the Lord been revealed Isa 53.1 A Minister perhaps is sent to a Paroch to seek one lost sheep while not only ninety and nine but nine hundred are suffered to wander and perish in their crooked wayes who though they hear the Pastors voice yet never hearken nor return who would not have thought that Paul should have met with a good seed-time in