complainest thou poor indigent and witless creature The owner (h) Rev. 3. vers 18. Is 55. vers â— 2. invits thee to come he points out thy way and discovers the door and thou hast the (i) There is no door so fast shut that Prayer will not get entrance vid. part 4. ch 1. keyes as it were hanging at thy belt for if thou wilt knock it shall be opened unto thee if thou wilt seek thou shalt find and if thou ask it shall be given thee Math. 7. vers 7. There is a well furnished table set before thee and it is left to thy choice to cut and carve what thou wilt and so if thou starve thou mayest know who should bear the blame O! saith an (k) Gerbard cont barm cap. 179. utilitas orationis tanta est ut nemo eam c. eminent and judicious Divine who is able to enumerat all the excellencies and advantages of Prayer What the heart is to the living creature What rest to the weary What joy to the sad What gold to the indigent What strength to the feeble What nerves to the body What spirits and blood to the life Prayer is all that to the afflicted soul It is as the Sun in the Firmament or rather the Glass by which light is communicat it's medicine to the sick a refuge to the opprest a sword against the devil and a shield to ward off his fiery darts It 's eye-salve to the blind it begetteth hope and confidence it inflameth the heart with love it worketh humility and filial fear it elevats the mind above the creature and sets the affections on things that are above it brings a taste of the hidden manna and sets the Supplicant before the Throne to behold the King in his glory and leads him into the (l) Song 7. vers 6. Galleries where he may familiarly converse with his Lord and Soveraign This is that golden chain which will hold the Almighty untill He blesse thee it is Jacobs ladder whereon thou mayest mount up to Heaven It is that Jaw-bone wherewith Sampson smote the Philistines This is Noah his dove which alwayes returns with an Olive leaf of comfort to the disconsolate This is Davids stone wherewith he smote Goliath and his Harp wherewith he drove away the evil spirit from Saul This is that Pillar of fire and cloud which directs the Saints and blindfolds their enemies This was that Bow the Promises being the Arrow and Faith the Hand whereby these Worthies Heb. 11. of whom the world was not worthy waxing valiant in fight turned to flight the Armies of the Aliens quenched the violence of the fire escaped the edge of the Sword subdued Kingdoms stopped the mouths of Lyons c. O! Who is able to enumerat all the noble and admirable (m) Vide infra pare 4. chap ult effects of Prayer What desolations it hath made in the earth what revolutions in the world and what astonishing deliverances it hath brought to the Saints O! That He who gave wisdom to (n) Exod. 31. vers 6.11 Bezaleel and Aholiah for making the Tabernacle according to the Pattern would teach us the heavenly art of sacrificing to our God in spirit and in truth The material Tabernacle and Temple where are they now Yet we must still bring our offering the Christian oblation must never cease we are Priests Rev. 1. vers 6. and we have an Altar Heb. 13. vers 10 12 15. But alas may we with Isaac Gen. 22. vers 7. say where as the Lamb for a burnt offering we have nothing to offer unless the Lord provide a Ram and instruct us how we should offer it up Rom. 8. vers 26. It is thought one of the most tolerable and easy tasks to pray and every one as they think is able and sit enough for such an employment and are busie enough in carrying on that trade and they were not worthy to live will such say who do not call upon God But ah Who are they that are acquainted with the mistery of Prayer Lip-labour is indeed an easy work the Popish devotion the whiting the out-side of the Sepulchre is no difficult task but it is not so easie to give life to the loathsom carcasse within thou mayest draw nigh the Throne and prattle some few words before the Lord and yet never put to one finger to the work if thou do not put out thy strength to draw up thy dead lumpish heart if thou find not a burthen pressing thee and it down and call not to heaven for help and for fire to kindle and enlive thy sacrifice Every key will not open the doors of Heaven every knock will not obtain an entrance nor every cry prevail Let us then look up to Him who can only give us that wisdom which is from above who can discover bring to our hands and help us to use that admirable piece of work that it may not only prove a key to open the Fountain the Store-house door and all our fathers Cabins but also for opening of our hearts and an hammer to break the hard rocks of corruption and the stone there Ah! But who is sufficient for such a task A word spoken on such a subject can never be unseasonable and though many have put in their Sickle here yet much of the harvest is un cut down But more hath been said then rightly improven though the Lord hath stirred up so many of His Messengers to point out the way to the Throne and how to carry on a safe trade with Heaven yet who hath believed their report And we shall not think our labour lost in bearing testimony against this sinning and prayerlesse Generation nor shall we stand upon an Apology for making choice of such a Theme Alas How often have (o) Is 37. vers 4 5. the children come to the birth and have stuck there for want of Prayers (p) That I may so speak with some eminent Divines Mr. Good-wine Mr. Gurnall c. Midwifry The Promise many times is big with child and is come to it's full reckoning and hath no longer to go with the desired Mercy then till thou run to the Throne of Grace and plead for it's deliverance it only waits for the obstetrication of the prayer of Faith that the Man-child may be brought forth The Lord deals not sparingly with us He hath many blessings to bestow None of His children need with (q) Gen. 27. vers 38. Esau complain that he hath not one to bestow on him But alas we are like a Kings Son in the cradle who knows not that he is Heir of a Crown and thus neither regards nor improves his Dignity and Priviledge Or like a Traveller who having many Bills of Exchange yet will not be at the pains to read them but undervalues them as so much un-written paper and will rather starve than bring them to the Exchanger and plead for the sums to which they give him a right Ah! Who
nunc so they may serve to convince and perswade us that when the particular is withheld the Lord doth what is best for us upon such an occasion 7. Otherwise it would follow that often we must seek the Lord in vain contrary to his own protestation Isa 45.19 For albeit it were granted that our prayers were accepted as service done to him and would not want their reward in the day of general retribution yet still those prayers that want a particular return as to the present exigence and occasion would prove to be in vain as to that end for which they are employed and for which the Lord hath appointed them to be used 8. Let us consider how loathsome and displeasing to our kind Lord our jealousie and diffidence must be vult sibi quisque credi saith Seneca habita fides obligat There is no man can endure to be distrusted and shall we deal thus with the God of truth but when we trust and rely upon our friend he will think himself obliged not to disappoint us fidelem si putaveris faciet And will not our kind Father answer the expectation and confidence of those who trust in him Mr. (o) Mr. Bolton instruct for right comforting sect 3. part 1. chap. 2. Bolton reporteth of a godly man who being askt in his last sickness by some Christian friends admiring the singularity of his peace and calmness of spirit especially under such a trial how he came to that quietness answered that he had stedfastly fixed his heart upon that sweet promise Isa 26 3. Thou wilt keep him in perfect peace whose heart is stayed on thee Because he trusteth in thee And said he my God hath graciously made this good unto my soul So saith Mr. Bolton must every Saint do who would sound the sweetness of a promise to the bottom For God is wont to make good his promises unto his children proportionably to their trust in him and dependance upon his upon his truth and goodness for a seasonable performance of them Great Luther was a man of much faith and it was said of him potuit quic quid voluit he could do what he would For saith (p) Tantum quisque habet quantum credit junta illud secundum fidem tuam tibi fiat Zanch. in 5. ad Ephes Zanchius every one hath as much as he beleeveth according to that word be it unto thee according to thy faith Many want because they ask not Jam. 4.3 and many ask and receive not because they ask not in faith Jam. 1.6 7. they are jealous of God and expect little from him and therefore he hideth his face and turneth away our prayer and his mercy from us Oh! the unbelief of our hearts we complain of God while the fault is in our selves we mistrust his Word and yet murmur because it is not accomplishâ—d to us But if we did more firmly believe the promises we should see and have experience of Gods truth and fidelity and would acknowledge that even then when sense and carnal reason are most ready to complain the Lord in great mercy and faithfulness doth deal with us and provide for our good by those means which we are ready to conceive to be so contrary unto our happiness because bitter and afflictive to sense We will rather choose to be under our own tutory then at Gods disposing we cannot endure to be curbed and hemmed in and O! will unbelief say why might I not have such a mercy what evil is there in it and why might not such a rod be removed what good can it do were it not better to be at liberty then shut up in prison or arrested on the bed of languishing As if the (q) Petitaeger ut quod ad salutem apponit medicus auferatur tu dicis tolle quod mordet medicus dicit non tollo quia sanat tu ad medicum quare venisti sanori an molestiam non part non ergo exaudivit Dominus Paulum ad voluntatem quia exaudivit ad sanitatem quare non habeatis pro magno exaudiri ad utilitatem quia autem obsit quid profit medicus novit non aegrotus August de verbis Domini serm 53. Patient should complain and say why is such a bitter ingredient put into this potion were it not better to put in the place of it some delicious cordial while as this exchange might cost him his life Ah! wilt thou trust the Physitian for the good of thy body and yet not trust the sovereign Physitian for the good of thy soul But fools despise their own mercies and are ready to murmur when they are best dealt with It is no great matter saith Augustine to get our desire for the devils sometimes have been thus heard but it is a mercy indeed to obtain what maketh for our life and happiness If we (r) Periissem nisi sic periissem had many of our desires saith a late (Å¿) Mr. Goodwin return of prayer chap. 9. pag 49. Optima da nobis vel si pater illa rogamus Vel non at damnum caeco si errore petamus Tu damnum a nobis praeâ—ens avertitâ— Jova Vet Poct Prima fere vota cunctis notissimae tempâ—is Divitiae crescant ut opes maxima toto Nostra sit arca foro Sed plures nimia congesta pecunia cura Strangulat cuncta exuperans patrimonia census Juven Satyr 10. vid. loc Ah how should earthly minded professors be ashamed to read such a sermon preacht by a Pagan Divine we had been undone But our kind Father will not put a cup of poyson in our hand though we much long for it And it is no wonder while we thus live by sense and judge by that crooked rule though we mistake Gods meaning in his dispensations towards us and because we walk by such a rule and will not submit to God nor trust him and because we are so carnal so selfish and sensual and love our own things too much therefore doth the Lord withdraw them from those he loveth that they may learn no more to dote upon and idolize those trifles and therefore are they held in the furnace because they will not part with their dross it were not fit to remove the plaister untill the sore be cured nor to prescribe cordials untill ill humors be purged out And were our eyes (t) Rev. 3.18 anointed with Christs eye-salve that we might see our state and condition and if we were more acquainted with the noble life of faith we would acknowledge with him Ps 119.75 that all our afflictions rods and trials did flow from Gods mercy faithfulness and kindness towards us and when we come home and shall be more able to judge of Gods Word and works then we will confess with thankfulness that we could not have wanted any of these rods wherewith we were exercised in our pilgrimage and that those supposed mercies we so much longed for might have
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
viz. the abuse of Gods mercy by making that which is the only rock of safety to which the ship-broken passenger should run for his life a stone of ruine and destruction against which they dash their brains as if a man were so foolish as to imagine a bridge to be broader then it is and in this delusion step aside the bridge would not keep him from drowning so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word and thus in their presumption step aside to their own crooked wayes the mercy of God will not keep them from falling head-long into the pit of destruction To continue in sin saith (d) Peccare de Dei creatoris clementia praesuâ— mere pelago justitiae ejus exponi est Greg loc prius cit Gregory and yet to presume of the mercy of God is to cast our selves into the sea of his justice and displeasure The Lord ere it be long will vindicat his mercy from such a base abuse to the everlasting confusion and astonishment of presumptuous sinners But we may not insist only to our purpose let such remember that this delusion is a black mark of a never-do-well and therefore doth the Apostle abominat it with so much indignation shall we continue in sin that geace may abound God forbid Rom. 6.1 2. and then by several arguments showeth that a child of God will not cannot make such an inference And the Apostle Iude speaking of some who were of old ordained to condemnation describeth them by this that they turned the grace of God into lasciviousness ver 4. O! would you then escape damnation beware least ye be hold to sin because God is slow to anger and least ye add to your iniquities because the Lord is gracious and abundant in goodness and that ye delay not your repentance because he is long-suffering and patient And if thou must needs tempt God first take a tryal in thy body or outward estate before thou hazard thy immortal soul and everlasting portion go and waste thy estate and provision and see whether the mercy of God will keep thee from begging and put thy finger in the fire and try whether the mercy of God will keep thee from burning but if thou wilt not trust the mercy of God while thou slightest the means he hath appointed as to these inferiour ends and yet wilt misspend this day of the Gospel and slight the ordinances of life which are thy portion and allowance and the talents wherewith thou shouldest trade for eternity and yet think it will be well with thee hereafter if thou wilt cast thy soul into the fire of sin and yet think to escape the burning and torments of hell profess what thou wilt it is not thy confidence in God but thy negligence and want of care for thy soul that makes thee despise the means of grace and slight thy duty and thy body estate and perishing life is thy idol for which thou takest more thought then for thy soul and eternal happiness 9. Earthly-minded covetous worldlings are lying under the serpents curse which hardly or never will be removed Mark 10.23 Gen. 3.14 First they go upon their belly and cannot stand streight nor look up-ward their heart cleaveth to the earth and they cannot (e) Colos 3.2 set their affections on things above they only (f) Phil. 3.19 minde earthly things and spend all their (g) Joh. 6.27 labour for the meat that perisheth 2. Dust is their portion and food they slight the childrens bread and undervalue the (h) Rev. 2.17 hidden manna and with the swine of the world live upon the (i) Luk. 15.16 husks and yet those miserable wretches will not want fair pretences and plea's we must will such say live and provide for our families the times are evil and we know not what may fall out and all we can purchase may be little enough what should we be idle may we not follow our calling and watch on our business c. But thinkest thou O worldling this to be a sufficient plea for making the world thy idol and for neglecting the one thing necessary Knowest thou not that the love of money is the (k) See the testimonies of heathens concerning which the Apostle apud Reusner symb imp clas 2. symb 36. root of all evil 1 Tim. 6.10 and that he who will be rich rather rich in wealth then in grace for himself rather then towards God Luke 12.21 fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition and pierce them thorow with many sorrows v. 9.10 and is not Christs verdict of such very terrible It is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mat. 19.23 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls it so filleth the heart that there is no room left for the Word of God to enter in but it choaketh the Word at the very entry and makes it become unfruitfull Mat. 13.22 this was it that hindred that people from profiting under Ezekiels ministry Ezek. 33 and this is the great obstructer of the Gospel wherever it is preach'd They come unto thee saith the Lord to the Prophet and sit before thee as my people and with their mouth show much love and they hear thy words but they will not do nor obey them for their heart goeth after their covetousness v. 31. Hence the Apostle must weep when he thinks on covetous wretches Phil. 3.18 but what alleth thee O Paul thus to bewail such wealthy well-guiding and thriving men Ah! saith the Apostle whatever be their portion of the world and whatever be the estimation of the wicked who will be ready to bless the covetous whom the Lord abhorreth Ps 10.3 yet they are most despicable and miserable creatures for their glory is their (l) Pronunciat Apostolus gloriam qua nunc sunt inflati ignominia mutatum iri Calv. in loc shame and their end destruction v. 19. and as for their religion profess what they will they are the grossest idolaters Eph. 5.5 their belly being their god Phil. 3 19. Ah! ill and un-wise merchants who sell heaven for earth and your soul and the immortal crown for an empty and perishing trifle how hath the world thus be-fooled and (m) Gal. 3.1 quasi praestigiis quibusdam dementes facti Beza in loc Quadam veluti magna incantatione Calvin in loc with sorceries Hammond ibid. bewitched you 10. There is little hope of mockers of piety haters of God and of his servants and who are ready to revile and tear their faithfull monitors and reprovers I joyn these because usually they go hand in hand for hatred of holiness as it floweth from enimity against God So it will beget enimity against his children and servants and a cursed impatience and rage
come and yet the people of God lye in Babylon the Turk and Antichrist tread upon the Lords vineyard and many ravening wolves are seeking to make a prey of the Saints and shall not thy voice be heard bemoaning their condition thou who hast moyen with the King wilt thou not improve it in their behalf and are we not debtors to the Jews who yet continue in their blindness and infidelity they were mindfull of their litle (x) Cant. 8.8 sister when she had no breasts and now when our breasts are full shall we forget the elder sister in her widowhood living in a barren and empty wilderness and then as to our domestick and personal relations where can we look but we may behold some one or other saying to us as that (y) Act. 16.9 man of Macedonia to Paul come and help us you have moyen in heaven speak for us to the King your prayers will not be shut out ye are our friends and let us have your help in this time of need 10. Our condition here should mind us of our duty we are but (z) 1 Pet. 2.11 pilgrims and strangers and as we are far from home and live at a distance from our fathers house So also from our father and though he will keep tryst with us in his ordinances and allow us a sight of his back-parts yet how little of God is seen and enjoyed while we are in this state of (a) 2 Cor. 5.6 absence and exile But since our gracious God is pleased in some measure to descend to us in these and make as it were a visit to his poor despicable creatures saying to them behold me behold me oh how carefull should we be to improve every such opportunity for renewing and confirming our acquaintance with him and for knowing and enjoying more of him that thus the distance in part may be removed our peace promoved and our interest in him the more secured frequency in approaching will bring us nearer and will beget familiarity and confidence O then from time to time (b) Job 21 2. acquaint thy self with him and be at peace thereby good shall come unto thee O what familiarity and spiritual boldness what satisfaction sweetness delight enlargement c. have the Saints found in this ordinance so that Clemens Alexandrinus had reason to say which also with him is acknowledged by the Jesuit (c) Quare cum tantum sit bonum nostra petitio merito Clem. Alex. lib 7. strom dicebat plus paratum debere esse bominem petere etiam si non impetret quam impetrare non petendo adeo ex imium bonum est petitio si recte fiat Fran. Tolot in Joan. 16. v 26. Tolet that upon this consideration we should be more ready to ask though we did not receive what we asked then to have and receive what we desire without asking prayer it self being a greater blessing then any outward mercy we can ask 11. If thou canst with the (d) Ps 116.1 Psalmist say I love the Lord thou wilt with him also resolve to call upon the Lord as long as thou livest Love is communicative and must speak with the beloved it is impatient of distance and absence and will break thorow many impediments and difficulties and O! since prayer will open a door and give access so that he is wâ—thin a cry and thou may'st speak to him love will say pray thou must there will be no place left for debates and delayes 12 Where there is faith there will be no silence if thou lift not up thy voice faith will make thy conscience cry and roar and will fill it with vexing challenges and accusations the believer is a (e) 2 Cor. 5.17 new a creature of an enemy he is become a son to him who never had a dumb child and as in the natural generation the child usually cometh in to the world weeping So in the spiritual regeneration the man-child is brought forth with tears in his eyes and with a cry the believer must look up to God and lift up a prayer to him and accordingly prayer gets an (f) Jam. 5.15 epithet and is called the prayer of faith these two are inseperable companions and not only like Hippocrates his twins do they live and die but also grow up together and mutually strengthen and stir up one another the first news we hear of believing Paul Act. 9.11 were Behold he prayeth You will say but did not Paul before this time pray Ans No doubt Paul while a Pharisee being so great a zealot did pray and very frequently but there was no life in his prayers ye use to give the mans name to the dead corps but the body void of life is not the man neither is that prayer that is not the prayer of faith and prayer is not an empty and fruitless associat but it bringeth meat and provision with it and it is a monitor and guide and a sure anchor which will keep the praying soul from wavering Jam. 1.6 and as thus they begin and grow up So they may be supposed to die together when faith is turned into an immediat and blessed vision and when neither we nor our brethren shall be exposed to any moe wants and tryals prayer shall give place to incessant praises 13. If thou cast (g) Job 15.4 not off fear thou wilt not restrain prayer thou wilt be afraid to stay too long out of thy fathers sight lest he frown and being convinced of thy weakness and inability to walk before him in all pleasing thou wilt without ceasing (h) Col. 1.9 10. pray for grace and strength to do his will and that thou may'st become fruitfull in every good work And thus 14. if thou be not a stranger to the initial and fundamental graces of humility and self-denyal thou must be sensible of thy wants and that there is nothing at home but indigence and misery and many sores and evils and where shouldst thou go but to the rich treasure there is (i) Luk. 15 17. bread enough in thy fathers house and wilt thou rather perish with hunger then go to him and ask he is able to (k) Ps 103.3 cure all thy sores and maladies and wilt thou not run to this great Physician Humility will not be ashamed to beg nay it is the most noble and heroick employment to beg from God not only a (l) Joh. 2.27 portion for this bodily life and his blessing with it but that meat that endureth unto everlasting life Did ever Cesar or Alexander contend for so noble a prize and what honour and priviledge is like to this to be a supplicant and a favourit of the King of Kings and to have access to him when we will as our father and bountifull provisor 15. Hast thou yet learned any thing of the noble art of spiritual prudence art thou yet (m) Luk. 15.17 come to thy self and hast thou laid aside thy
Apud Swar in 2.2 tract 4. lib. 1. de or cop 11. Sect. 9. Alensis will have them not only to pray for what they want but also for what they have that their happiness may be continued with them And the common opinion amongst them though it be not so gross yet it hath a most fabulous foundation viz. that the (k) Vid. Swar loc cit Sect. 11. Saints in glory as to the measure degree and increase of their happiness are yet as it were on the way and are subject to some mutation and thus are capable of a farther measure of happiness which they do pray for and for all the means whereby this their accidental happiness as they call it may be promoved We will not digress to confute that conceit and to shew that after (l) Heb. 9.27 Eccles 11.3 1 Cor. 9.24.25 1 Tim 4.7 8. Rom. 2 6. c. Joh. 9.4 death we are judged and stated into an unalterable condition that the tree must ly as and where it falleth that this day of our life is the time we have to run the race to fight the good fight and that with our dayes we must finish our course that we must be judged according to the deeds done in the body after the night of death cometh no man can work any more the long day of eternity is for wearing and not for purchasing the crown or any pearl to be added to it And why should I prove what the Lord by a voice from heaven hath attested that these who die in the Lord are blessed and that their works done on earth do follow them but in heaven they rest from their labours Rev. 13.14 I did think that heaven was our home and (m) Heb. 4.9 10. resting place and if after the Saints be come thither they be yet in viâ I would ask when they shall come to their journeys end For I see no reason why unto all eternity they may not alwaies be panting after and endeavouring for some new addition to their happiness according to their principles who plead for this accidental felicity to which they ascribe so great a latitude for if after the crown is put on their head it be lyable to so many changes I know not when it wall be so fixed that it will suffer no new alteration and addition If the particular (n) Quod enim in die judicii futurum est omnibus hoc in singulis die mortis impletur Hieronym in Joel cap. 2. judgment after death doth not state us into an unchangable condition why should the generall Judgment do it 2. As for Alensis his (o) Yet Medina his conceit is more grosse who affirmeth that neither Gods Word nor works can be a ground of confidence Deus potestatem suam non alligavit Scripturis promissis quae in Scriptura continentur Jo. Med. cod de orat quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza though a Papist blush at such abominable doctrine conjecture it doth suppose that the Saints shall never be secure of their happiness which they enjoy and that we shall be still under the Ordinances and that we must use the means after we have attained the end that the state of glory is alterable and the sentence of the great Judge revocable 3. As to Thomas his opinion it is more probable but the souls in glory being so fully satisfied with the beatifieal vision and fruition of God they can have no anxiety fear unquietness or dissatisfaction with their present condition and though their bodies be in the dust and they may be said to long for the consummation of their happiness in the rising again of their bodies and their partaking according to their capacity of the Crown of felicity yet since they are sure that the day of Coronation when both soul and body being united shall be filled with glory is approaching it may be questioned whether or not they pour out these longings and desires prayer-wayes to God For they being now above Ordinances and faith being changed into vision and hope into fruition it seemeth most agreeable to that state that prayers also should be changed into continual praises As for that place Rev. 6.9 10. which is mainly urged for their praying for the consummation of their happiness albeit the prayer there mentioned is intended against their persecutors and only in the return made ver 11. there is a word which may aime at the Resurrection which though it be there promised by God yet it was not askt by them and it is mentioned there rather to design the period of time and date of the return of their prayer then as a part of it I do not deny that some of our (p) As Diodat on the place and Seb. Mayer apud Marlorat in loc c. But M. Thomas Goodwin loc cit sect 5. ch 7. pag. 109. speaketh most expresly affirming that this is not spoken metaphorically of them but truly done by them that not only their blood but themselves did cry Divines do seem to say that it is a proper prayer yet we rather think with Tironius whom Ribera on that place citeth and though a Papist doth not reject that the souls of them who were slain for the Word are there said to cry for vengeance on persecutors not that they did truly and properly pour out any such complaint against them unto whom while on earth they prayed for mercy and pardon but that their sufferings and their blood like (q) Heb. 21.24 Thus also the English Divines and Dr. Hamond interpret the place and Mr. Durham and Da. Paraeus grant that here is an allusion to the cry of Abels blood Heb. 12.24 Abels did cry against â—â—e murtherers and such as succeeded to them in their cruelty and persecution As for the souls in hell they are to come to their as it is said of Judas Act. 1.25 that he went to his own place that place of torment of weeping and gnashing of teeth that place of dispair cursing and blasphemie and so cannot be a place of hope supplication and prayer they know how false that fancy is which commonly is ascribed to (r) Mr. Rosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 7. quaest 22. pag. mihi 202. à Castro adver haer lib. 8. de inf 2. haer pag. mihi 620. August de haeres cap. 43. But it s though that Origens writings have been miser ably corrupted by hereticks Origen and that they shall never come out of that prison untill they have (Å¿) Luk. 12.59 Mat. 5.26 payed the very last farthing and they not being solvendo and never able to satisfie for the least offence but must still contract new debt therefore can conceive no ground of hope that ever they shall escape and thus in dispair they continually belch out cursings and blasphemies We do indeed read of a conference between a rich man in hell and Abraham Luk. 16.24 c.
it to the honour of his name and for promoving the work of our salvation O then art thou called a Christian and if thou be not an atheist and worldling whatever pains and diligence thou art at let this be the main from which thou expectest more then from thy rising early and going late to bed whatever care and labour may want successe and prove to no purpose yet thou shalt never seek his face in vain He hath said he will not send the praying soul away empty and will he not perform O then let us say we would rather have a little this way then all the riches and honours imaginable without the blessing rather let us have none of these things with the love of God then never so much in wrath Have we little or much or nothing with the blessing we are happy and all the work without this will prove but a curse and a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and no gift Ah Sirs all of us would have and when would we say its enough But O how few are they who take the right course and run to the right fountain Whether would you trade with your own stock or not whether do you expect more by your prayers or your labour and industry and whether would you rather receive from God or by the work of your own hands canst thou say that thou dependest upon God and will be content with his allowance and resolvest to improve what he giveth to the honour of his name if this be thy purpose and desire then hast thou little or hast thou much it is a blessing thy condition is good and best for thee thou hast and thou shalt have more untill thou be satisfied when the immortal crown shall be put upon thy head We will close this discourse concerning the right maner of asking temporal and outward things with a word from the learned Augustine When ye ask temporals ask saith (e) Quando temporalia petitis cum modo petite cum â—imore petite illi committite ut si prosint det si scit obesse non det quid autem prosit quid obsit medicus novit non aegrotus Aug. serm 53. de ver dom he in measure and with moderation ask in fear and with submission committing to him to give if what we ask would do us good and to withhold if he know it would hurt The Physitian knoweth but not the sick what would obstruct and what would procure health Concl. 7. While we compare spirituall things with temporall we must observe that order prescribed by our Lord Jesus Mat. 6.32 Spirituall things must have the precedeney we should seek first the kingdom of God which consisteth in righteousnesse peace and joy in the holy Ghost Rom. 14.17 We must seek the things that belong to that kingdome (f) Primum h. e. praecipue Glos interlin Primum non tempore sel dig miâ—ate primum querite regnum Dei i. e. prae ponite omnibus rebus caeteris Glos ordi quod primum relativè dicatur ad secundum pater c. Nic. de Lyra in loc first not so much in respect of time and externall method for the holy Ghost doth not peremptorily determine and confine us to any order thâ—t way and in that perfect pattern of prayer Mat. 7. the petition for dayly bread is put in the midle but first in regard of our estimation affection and desire our love our care and endeavours must mainly be spent and employed about these more excellent things nay in respect of these we must hate father and mother and life it selfe when they come in competition we must carry our selves towards these inferior things which we are obliged to love most dearly as if we hared them we must forsake and abandon them Luk. 14.26 Mat. 10.37 39. We must count them as losse and dung for the excellency of the knowledge of Christ Philip. 3.8 there is no comparison between-things temporall and eternall things that are momentany and the exceeding and eternall weight of Glory things that belong to the outward and to the inward man 2 Cor 4.16 17 18. if the strength and zâ—al of our affections be not placed on God and spirituall things we undervalue them if our desires be not thus enlarged if we do not thus hunger and thrist after the heavenly manna we shall never tast of it The generall precept and promise Mat. 7.7 c. when it is applied to these excellent things must take in a sutable qualification and proviso things must be askt and desired according to their necessity worth and excellency there is but only one thing necessary which we may not want upon any terms Luk. 10.42 and therefor all other things should be loved and sought in subordination and in reference unto it we must not be absolute and peremptory in our desires after them for what we thus covet and affect we cannot want we must have it whatever it cost O let us not so set our he arts upon perishing tr fles but earnestly (g) Cor. 12.31 covet the best things nay if these excellent and spirituall things have not the precedency and first place in our estimation affection desires endeavours pains and diligence if these be not mainly imployed for getting and keeping of them we will not only lose what we have thus basely undervalued but we will lose all our first born and the son of our strength not being the son of the promise will get none of the blessing O! the folly of worldlings their diligence and zeal for the fat of the earth doth not only consume their strength and (h) Mat. 16.26 1 Tim. 6.9 destroy their Soul but also marreth their gain while they trade for the earth they lose both earth and heaven for that we should seek first spirituall things and give them the precedency is (i) Mat 6.32 required not only as a condition for our finding of them but also for the obtaining of temporalls that they as pendicles and casualities of the Kingdom of grace may be added and given as a mercy and blessing And albeit some temporall mercies be more necessary then other yet the least measure of grace should be preferred to the most necessary and usefull thing that concerneth the outward man and to the greatest earthly excellency as being more excellent in it self and having a more immediat and direct tendency and reference unto the great end and therefore as the soul is to be preferred to the body heaven to earth eternal happiness to a perishing trifle the chidrens portion to the bones that fall to the dogs and that which tendeth to the glorifying of God and the saving of our souls to that which serveth to the satisfying of our carnall lusts and selfish desires So must spirituall things alwayes have the preheminence yea we should prefer not only grace it self but also every mean that tendeth to the begetting or strengthning of it all Gods ordinances and every
vid. Rev. Suar. repurgat in disp 35. pag. 804. 806. call them species intuitively representing the internall act of the speaker That is by making some image and representation thereof in the mind of him that heareth and if Satan can make and beget such images species and representations of objects in our mind and cognoscitive faculty there needs no more be said for clearing the present question only it would be observed that thus according to the vulgar opinion concerning the blindness of the will Satan can have no immediat accesse unto nor work and influence upon the will and affections but only indirect and mediat viz. by the intervention of the mind and cognoscitive faculty to which the object is only directly offered and represented But we will not now prosecute further this speculation As for Objections all that I have met with of (y) Some other objections might be alledged from the schoolmen but such as scarce deserve a refutation as that Satan cannot illabi in animan Ergo. Ans If by that illapsus in essentiamanimae which Dom Bannez thinks to be so necessarily required in him who may be said to work immediatly upon the heart any other thing be understood as I know in the schools there is and Bannez there doth require viz. ut det illi esse actuaie conservando fovendo c. then a due approximation so that the patient is within the agents sphere of activit such a condition is gratis and without ground required and made necessary for an immediat influence upon the heart and as easily denied and rejected by us as asserted and required by Bannez ad 1. quaest 111. pag 539. that phrase seemeth to have been first used by Austin or whosoever was the author of that book de Ecclesiast dog mat whom Lombâ—rd 2. sent dist 8 callâ—â—h Gennadius and Erasmus in his criticall Preface to that book saith that it was reputed to be Tertullians but it is commonly placed amongst Angustins works tom 3. where that author cap 183. affirmeth that illabi menti illi soli possibile est qui creavâ—t But we need not further enquire conceruing the meaning of that phrase but if to our case there be a sufficient approximation what can hinder the agent from working upon a sutable subject neither 2. is Scotus his reason more weighty and concludent who upon this account deniâ—th that the devil can work upon the intellect quia intellectus noster pro isto statu est passivum determinatum ad determinatum activum scil Phantasmata inteâ—llectum agentem c. 2. sent dist â—3 quaest unica pag nâ—thi 17â— For I grant that the â—ind of it self cannot work but dependently upon the imagination yet there is no ground for alledging that it cannot recieve an immediat impression from a superior agent either from the Lord himself or from Angels good or bad any moment or which I think can be brought against Satans immediat influence upon the superior and spirituall faculties of the soul may be comprised in this one viz. That hence it would follow 1. That Satan might know the secrets of the heart And 2. that he had power over it to turn it whethersoever he would both which the Lord doth challenge as his own incommunicable priviledge Ans It s true the Lord hath reserved both these as the royall prerogatives of his crown he hath not put in the hands either of Angels or men either 1. to search and know or 2. to rule and bow the heart As to the first the Scripture once and again excludeth all creatures and proclaimeth it to be the Lords property to know our thoughts and secrets and to search the heart 2 Chr. 6.30.1 King 8.39 1 Sam. 16.7 Jer. 17.9 10. Jer. 11.20 Jer. 12.20 Psa 7.9 Psa 44.21 Prov. 17.3 Prov. 2.2 Act. 1.24 1 Thes 2.4 Rev. 2.23 c. From those and many other texts it is manifest that the Lord hath cast a vaile and covering over the thoughts and desires of the heart that no fellow creature can look in and see or discern them 1 As an evidence of his soveraignity this chamber of presence is reserved for the King alone no subject without his licence dare come in here 2. That there might be some society fellowship and communication amongst Angels and amongst souls in the state of separation from the body 3. For the comfort of weak men who have to do with such a strong subtile and vigilant enemy if Sathan knew all our thoughts and purposes what mischief might he do to us how easily might he surprize us and how effectually tempt us But what that vail is which the Lord hath drawn over the heart to hide and cover it from Sathans eye and what that bull-work is which the Lord hath reared up to hold off that enemy so that he cannot enter nor thrust in any of his fiery darts without a licence and permission is I confess not easie to determine or explain sense cannot reach nor reason fully discover it and we have no revelation here to direct us But though we cannot particularly discover what that covert which no creature can remove pierce or look thorough is and wherein it consisteth yet it would appear that there is some positive obstacle and impediment which hindreth Angels from beholding an object of it self intelligible and proportionated to their understanding for if our thoughts and purposes did exceed their cognoscitive faculty they could not know then when that vail is removed and there could be no communication and society amongst Angels and spirits only this much we may say that albeit the bodily eye hath potentiam visivam so that of it self it is sufficiently qualified for discerning and beholding colours Yet 1. it must be directed towards and applyed to look upon the object otherwise it cannot see it so the Angels when they do not reflect upon and look into our heart cannot see and know what is there But 2. as 1 a seeing eye 2. a visible object and 3. attention is not sufficient unlesse there be some light from without to illustrat the obiect and to manifest it to the eye so neither can any created spirit discern spiritual objects without some proportionable beam and manifestation of them from the Father of lights which he vouchsafeth and suspendeth according to his own good pleasure Yea 3. If the Lord would only withdraw his generall influence determination and concurrence which is so necessary to the creatures being and acting the seeing eye could not discern colours nor the fire as is (z) Sed rectius meo judicio doctissin us nostras Strangius putat id non ideo factum quod Deus subtrabens concursum suum effecerit neâ—gnis ureret quia c. Sed quia Deus interea servos suos adversus violentiam ignis munivit ne laedi possent via loc Strang. de volunt act lib. 1. cap. â—1 thought to have hapned in the Babylonish furnace Dan. 3.25 27. burn
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
be so careless in the worship of our God while poor Pagans were so zealous and serious in their devotion to Idols Ah! shall Baals priests (k) 1 Kings 18.28 tear and cut themselves with knives and lancets till the blood gush out and all as is thought to stir up their affection and to make them call on him more zealously and fervently however they lookt upon that as acceptable service to their idol and shall we think it enough if we but put (l) Proverb molli brachio sou extremis digitis attingere summis naribus olfacere to our fingers to the work and perform it never so negligently and will not be at the expences of some few tears or affectionat desires we will not be at so much pains as to (m) Isa 64.7 stir up our selves to call upon and to take hold of the Lord how then shall we suffer any thing for him or in his service While Alexander was offering incense to his God a coal fell on the young mans hand who held the golden censer but he considering the sacred action in which he was employed would rather suffer the burning and extremity of pain till the service was ended then in the least once stir or move his arm and thus interrupt that holy as he imagined performance and yet the least of Sathans fiery darts the least worldly trifle and sensual thought will quickly and easily divert us and turn away the heart while it is sacrificing to him who only should be served and worshiped The Pagan (n) Reusuer symb imper clas 1. ad sym L. Veri pag. 65. Emperour L. Aurelius Verus his motto was nil obiter Nothing must be done remisly negligently and as it were in the by Far rather should this be the motto of every true Israelite in the matters of God other things to him ought to be in a comparative sense handled in the (o) In transcursu Proverb Plutar de lib. educandis passing using the world as if he used it not for here is not our home and rest but our trade and great business is with God and for a kingdom rhat is worthy of our chief care and diligence If (p) Mat. 6.33 we seek it obiter and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we undervalue it and lose our labour but alas as that Emperour did not answer his symbol being wholly (q) Cluver hist epit pag. 302. addicted to effeminatness luxury and pleasure so neither do many Christians their engagements and profession and titular Saints who have no more but the outward badge and the meer name of Christianity employ all their strength diligence and seriousness about the perishing trifles in the world and seek after heaven only in the by using the ordinances of life as if they used them not their hearts not being towards them they go about them in a dead lazy way without activity and life they see not their danger and misery and hence not being affected with it they act not as if they were in any strait and extremity they pray not against sin as knowing that either they must mortifie it here or else it will kill and destroy them for ever they pray not for pardon as knowing they must have it or else go to hell and there be tormented with the devils for ever and ever There is no remedy till once we be brought to this extremity and accordingly act as becometh those who are in such danger and hazard We will not now stay to press this necessary point but remitting you to those practical (r) M. Love zea l. Christ on Luk. 11.8 M. Cobbet on prayer part 2. ch 1. M. Gurnal spir arm part 3. pag. 553. c. Divines who have at length insisted on it only let me add a word by way of caution mistake not and beware least thou call thy lust zeal and thy impatience this holy fervency and importunity If we spend our affections upon earthly things they are mispent and misplaced Col. 3.2 Ah! shall our love our zeal and strength be laid out upon such trash shall the marrow and activity of our most precious things be thus debased Corruptio optimi pessima We have many experiences in nature (ſ) Who can endure the smell of a dead carrion especially of the body of man 〈◊〉 which is the most excellent of all living creatures c. shewing the corruption of the best things to be accompanied with loathsom and noxious consequents and shall not the abuse which is the corruption of spiritual things have very sad and dolefull consequents to the soul It is (t) Thom. Fullers good thoughts in worse times pag. 90. reported of witches that they say the Lords prayer backwards this is one of the ordinances of hell whereby Sathan doth engage these wretches to him and shall this course be followed by any who hath not renounced his part in Christ now as for order of words and place that is not material the Lord hath not bound and stinted us that way yea even their daily bread is put before remission of sins but he hath fixed an order as to our estimation affection and diligence and thus Gods kingdom must be sought before our daily bread nay comparatively and in respect of that this must not be sought our labour must be no labour and our love hatred Mat. 6.33 Joh 6.27 Luk. 14.26 And thus too many pray backwards they prefer earth to heaven the creature to God the body to the soul and their daily bread to Gods kingdom Ah! that so many should walk after Sathans rule and thus carry his mark on their forehead O! but honest supplicants though they will be very zealous for the Lord and impatient when he is dishonoured yet with what moderation and submission will they ask these outward things and how patiently will they bear the loss of such trifles and they will be more anxious and solicitous concerning their duty to ask and in every thing to make their requests known to God then concerning the success as to the having and receiving these things Phil. 4.6 You will say should we not then pray importunatly for temporal mercies Ans 1. Importunity and fervency is required in every prayer thou offerest up to God thou must alwayes offer up the best of the flock to the great King cold luke-warm affections in the worship of God is loathsome and unacceptable we must seek the Lord with the whole heart else we will not find if prayer be not fervent it availeth nothing Jam. 5.16 But take heed where thou placest thy zeal and fervency when ye seek the world let heaven be your mark and when ye desire the creature let the glory of the giver be your end Though thou must not spend thy zeal upon perishing things yet thou mayest earnestly seek the sanctified use of them and the blessing either with or without them and that the Lord either in giving or withholding of them would mind
commend this practice which yet did very much evidence their zeal offered themselves to the flames and though thousands from day to day did suffer yet the number of professors did daily encrease The (i) Sanguis martyrum semen ecclesia ashes of the Martyrs becoming the seed of the Church many strangers did then come in who seeing the zeal and courage of Christians joyned with them in their sufferings owning Christ and his Gospel in these cruel and bloody times but alas how few in our dayes would abide the tryal a little storm would make the multitude of professors to renounce and disown their old Master with whom they resolved to stand but not for him to fall and shall we make such our copy and think it enough to do as they do A third direction is this converse with the Saints their company and society may be very quickning it s not good for the sick to be alone the company of friends may then be very usefull comfortable and refreshing but especially dead Saints may be profited by the society of their living brethren spiritual conference flowing from sincerity experience sense tenderness c. is very quâ—ckning and enlivening (k) Ferrum ferro acuricur as iron sharpeth iron So the Saints the countenance of their friends Prov. 27.17 How did the hearts of the two disciples going to Emaus burn within them at Christs heavenly discourse Luk. 24.32 Nâ—y the Spirit of God may come upon a (l) 1 Sam. 10.10 Saul when among the Prophets such may find a temporary work upon their heart and shall a Sâ—int among the Sâ—ints meet with no heavenly impression When they that feaâ—ed the Lord spake one to another the Lord drâ—w â—igh and hearkned and would he come without a blessing Mal. 3.16 While the Disciples were communing about Christs sufferings himself drew near and met them Luke 24.15 and he will never be far from those who are thus employed and such while alone shall not as he said of himself John 16.32 be left alone his spirit will come and visit them Mat. 18.20 When Christ is the subject of our conference he will be an associar and assistant Ah! that Saints now a dayes should be such strangers to this promâ—sing exercise and this is one and not the least of the causes why the Saints of old did so far exceed us in zâ—al activity life and tenderness they could scarce meet together and see one another in the face without a word concerning their beloved but how do we blush to speak of maters of soul concernment lest we should be judged to be hypocrites singular busie-bodies and I know not what I will say no more now but there will be found to be here a mutual causality when Christ is near the heart he will not readily be far from the mouth and again the lips will affect the heart and heavenly discourse will make an impression there 4. Attend the ordinances of life diligently as faith (m) Rom. 10.17 cometh so it is strengthned by hearing though private ordinances must not be slighted yet a special blessing may be expected on Word Sacrament and the publick Ministry our graces comforts strength activity and enlargâ—ment are all conveyed through the same channel and if the Word could beget a flash of joy in Herod Maâ—k 6.20 if it could quicken and as it were soften that flinty heart will it not make a more deep and lively impression upon a (n) Ezek. 11.19 heart of flesh If the Word can thus beget heat where there was no fire will it not far rather blow up those coals which are already kindled 5 If we would be fervent in spirit let us not be slâ—thfull in business Rom. 12.11 Though we must be carefull for nothing Phil. 4.6 yet we must not be idle and negligent he who will not work should not eat 2 Thes 3 10. Immoderate excessive and distrustfull care choaks the spirit as too much oyl the flame and yet moderate care in the faâ—â—hfull discharge of our particular calling is a notable help against sleep and drowsiness and a preservative against infection as in the body the humours will putrifie without motion and will beget dangerous diseases So the faculties of the soul when not imployed will contract rust and become unfit for action and when they are not set a work either in religious exercises or the duties of our calling Sathan will readily improve the occasion and imploy them in his (o) Nihil agendâ— homines mâ—le agero diâ—cunt work an idle man tempts the dâ—vil to tempt him Idleness as (p) Oâ—ium pulvinar Satanae 〈◊〉 alesicii principium apud Râ—us sym inter part 1 sym 53. Otia dant vâ—tia 〈…〉 one saith is Sathans reposing beâ— and the mother of all wickedness Ah! this in great part is the cause both of the outward and spiritual poverty of many in this Land who being askt as Iosephs brethren were be Pharaoh 2 Gen. 47.3 What is your occupation could return no other answer but that they were Gentle-men as if by their birth they were licentiated to be idle and to follow no calling or occupation yea and as if a calling would be a reproach to them and a disparagment to their ancestors and education whileas truly and according to Aristophanes his verdict a (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoâ—han apud Reuâ— loc câ—â— life of idleness better becometh beasts then men and as (r) Ego inquit Cyrus Xenophonteus arbitror decere principem ante ire subditis non vita deside laborum experte sed eo quod ribus provideat laboresque lubenter subeat Reus ibid symb 30. Cyrus said it is more noble and Prince-like to excell and go before others in activity diligence and pains then in sloth idleness and luxury And O! if such would consider that idleness was one of the crying sins of Sodom Ezek. 16.49 Time is too precious a talent to be hid in a napkin and being once past cannot be recalled are potest nullo perbreve tempus emi no gold nor money can buy and redeem it Thus you see how ye should prepare for and come to the work now let us add some few directions which may help to quicken us while we are at the Throne 7. Then limit your heart to the duty and (Å¿) Now labour to put in practice that resolution of which direct 5. arrest it at the present work lift up your heart to God and settle it upon him suffer it not to look down to the world or gad about lay a restraint upon thy vain roaving and unstable mind repelling without dispute and inquisition every suggestion and impertinent thought not asking whence or for what it came yea though upon the mater and otherwise it were never so good and necessary yet reject it then with indignation as being unseasonable and coming to interrupt thee while thou art speaking to the great King Albeit such pretended friends
brought his people out of Egypt to destroy them in the wilderness yea and rather then the whole body of that people should be destroyed Exod. 32. And Paul his wish that he rather were accursed from Christ then that his brethren and kinsmen should perish Rom. 9. But these two practises being rather for admiration then imitation such a height and measure of (o) Zeal to Gods glory and for the happiness and salvation of his people Where there is no hazard of excess in our affection we cannot be too zealous for God nor too desirous of the well fare of his people zeal being scarce attainable since it cannot be affirmed that any other ever did or shall in this life come their length David his desire and prayer 1 Chr. 21.17 is very considerable in the present case Let thine hand saith this holy man be on me and on my fathers house but not or rather then on thy people that they should be plagued It is true he had sinned and deserved to be punished but whatever were his motives we see this holy man prefer the good of Gods people to his own personal interest and desire that the rod should be rather on himself and his family then on the body of the people But abstracting from such high and holy ends and when the comparison is only between some evil or temporal rod lying upon us and some other evil which may rid us out of the present trouble if the Saints should desire any such evil by way of remedy such a desire must be sinfull the object being evil in it self and not determined as a necessary and the only mean for removing the present evil which perhaps is less in it self and less dangerous and so the end being base and low and the root and principle sinfull and carnal such as pride passion impatience distrust and the like I hope none will plead for such a desire though in the most eminent Saints as in Job ch 6.8 9. in Moses Numb 11.15 in Jonah ch 4.39 in Eliah 1 King 19.4 in Jeremiah ch 20.14 15 16 17. c. For though Job was a pattern of patience Jam. 5.11 Moses of meekness Numb 12.3 and Eliah of confidence 1 King 18. yet they were subject to infirmities even there where they were strongest and those slips and fits of passion and impatience are left on record to be 1. a warning to us of our frailty that we may learn to be humble watchfull and circumspect 2. to be as a beacon on the rock which we should shun and 3. to teach us that our imitation of men though eminent for holiness should be with a limitation and with caution that we must only follow them when and so far as they follow Christ and walk by rule But though some weak Saints may miscarry on the one hand by presuming on Gods care and bounty that he will bless such a severe course of physick as they prescribe to themselves without his warrand and approbation Yet alas it is more usual to miscarry on the other hand So that we need not stay long in debating this case all of us have a monitor within which will be too ready to warn us of our danger loss and bodily evil and will be ready to call to us to spare our selves when the Lord doth call us to suffer and when his glory and our everlasting happiness do cry to us not to (q) Rev. 12.11 love our lives unto the death and when if we (r) Mat. 16.25 save our life we will lose it And since we may not wish evil to our selves that the Lord may turn it to our good far less may we thus wish evil to others with whose comforts and creature-enjoyments we have not such power to dispense as with our own and of the frame of whose hearr we know less and of their readiness to abuse mercies As also since here there may be some suspicion of malice envy c. ah who would look upon him as a genuine son of Zion who under the pretence that the affliction of the Church hath often proven a mean of reformation humiliation c. would wish and pray that her calamities might be multiplied or continued If these shall prosper that love and pray for her peace Ps 122.6 what shall be their portion that under whatsoever colour dare pray for her trouble 3. As for evils of sin who will be so mad as to plead that these are desirable these laid the foundation of hell and made Angels once glorious become devils these defaced the beautifull Image of God in man and robbed him of all his excellencies these are the grand murderers that kill both body and soul and daily thrust multitudes into the pit these are the procurers of all our â—wo and misery here and hereafter and yet how many love and imbrace these scorpions till they sting them to death but yet secretly and as stollen wares few being so impudent as to own and defend though too many will excuse their sins far less dare any pray to God for help to sin against him sin is an evil (t) August loc cit pag. 486. vid. loc an only evil there is nothing in it amiable or desirable it is true God can bring light out of darkness and make the lancet of an enemy to open a sore that despised all remedy Hence s Austin durst affirm that it might sometimes be profitable to some Saints to fall into some gross sin to humble them and awaken them out of their security No doubt the Lord can make the consideration of our sins to humble us and become more watchfull and circumspect and thus even make our sins (t) Rom. 8.28 work together for our good which is a demonstration of the wisdom and power of the Physician and proclaimeth his mercy and tender bowels towards us that of our venom and poison he can and sometimes will make to us a healing plaister but this is no warrand to us to prescribe such a medicine for our selves we may not de evil that good may come Rom. 3.8 CHAP. IV. Of cursing and imprecations Whether it be lawfull to pray for vengeance on the wicked and on persecuters Rom. 12.14 Bless them which persecute you bless and curse not THere be (a) Having in the preceeding Chapter enquired Whether we may desire any evil to our selves or to the people of God we come now to ask Whether we may wish and pray for any evil to the wicked and to our enemies here several particulars that need not be brought under debate as that we may pray against 1. the sins of men and say with him Ps 7.9 Oh! let the wickedness of the wicked come to an end 2. Against the plots counsels machinations and interprises of the wicked against the Saints and people of God his Truth and Ordinances and say with him 2 Sam. 15.31 O Lord I pray thee defeat the counsel of Ahithophel and turn it into
what he will do and what is best to be done to us and for us but let us be sollicitous concerning our duty committing the success to him who will with-hold no good thing from his honest servants nor suffer one word of promise to want its accomplishment let us not then ask what God will do but what we should do and if nothing will satisfie our curiosity untill we be acquainted with Gods secrets let us then take the right course let us not thus begin at the wrong and uppermost end of the ladder and descend before we ascend it were better and safer to learn from our way and work some thing of Gods purpose concerning us then to enquire after our duty in the Lords secret decrees which are no otherwayes revealed to us but by his Word and Works If then 1. thou hast a promise and 2. if thou meet with strength for doing thy duty thou may'st prophesie the event and success without any hazard of being accounted an enthusiast for thou mayst know that what ever be the Lords decrees concerning the futurition of events yet there is no decree which needs 1. discourage thee who art in sincerity seeking his face or which 2. can (q) It s obserable that a known decree did give no supersedeas from prayer to Christ though a Son for in that decree Ps 2.6 7. was included his kingdom and that he should have the utmost ends of the earth for a possession which notwithstanding must be askt by him ver 8. warrant thee to neglect the means and say it were to no purpose to call upon God neither 3. is there any decree in God to cross his promises or to bind up his hands from fulfilling the desires of all them who call upon him in truth But we like not the work and any thing will serve for a plea and excuse to lye by Ah! is it not lamentable that such as scarce can speak sense or to purpose in any other business yet will argue with such subtilty and prove such egregious sophisters for deceiving and ruining their own souls certainly Sathan must have no small hand herein and it doth not a litle discover our natural enmity at holiness and the wayes of God that we are so (r) Jer. 4.22 wise to do evil and to provide covers for hiding from our eyes the way of life while as otherwise we are foolish and ignorant and have no knowledge to do good Is it not strange to hear those persons talk of the decrees of God who never yet seriously minded and know little of their duty and to bring a reason from the secret purpose of the most high for them to be idle and neglect the means of salvation and to destroy their own souls Ah! what do such fools mean is not their soul of far more worth and excellency then their body and the immortal crown of glory then their perishing trifles and worldly enjoyments why do they not then first try those desperat conclusions upon these base and worthless things before they put their soul and eternal happiness to such a venture and hazard why do they not say what needs us rise early and go to bed late at night what needs us till and sow c. for if the Lord hath decreed to give us a large and plenteous harvest it must be so whether we be at so much pains and travel or no and if the Lord hath determined to with-hold the encrease our labour and pains will not do the turn and why should we eat drink sleep for if the Lord hath appointed us to live to such a time we must live so long whether we eat or not and if he hath numbered our dayes and the set time of our departure be at hand our eating and drinking will not prolong our dayes if any upon this account would labour to (r) I remember I have read or heard of one who was tainted with this damnable delusion who falling sick and sending for the Physician met with this reply to what purpose should I come for if it he appointed that ye shall now die my coming will not add to your dayes and if it be appointed that ye shall recover whether I come or not ye must convalesce and recover of this disease To whom again he sent intreating him dotwithstanding to come who coming and the Lord blessing his pains with success the man was convinced of his error and became a penitent and thus both his bodily and spiritual disease was healed and cured disswade us from using the means for our bodily life and accommodation in the world we could tell them that it is not for us to meddle with Gods decrees but it behoveth us to use the means and to wait upon him so some will speak who little mind his providence for the success and with what disdain would ye abominat and mock him who should in earnest reason thus and yet upon this very ground ye will become careless and negligent in matters of soul-concernment as if it were in vain to take pains for eternal life and to work out your own salvation But we may to far better purpose retort this argument and draw an encouragment to duty from the immutability of Gods decrees as hath been already hinted at and conclude that if the Lord who is unchangeable and immutable in his purposes hath (Å¿) Aquinas meeting with this question after that he had rejected three erroneous opinions of some ancient Philosophers which he had refuted 1 part quaest 22. art 2 4. quaest 115. art 6. quaest 116. art 3. 1. that humane affairs are not governed by divine providence 2. that all events come to pass by a fatal necessity both which make our prayers useless and 3. that the divine appointment was alterable and might be changed by our prayers and devotion having I say rejected these dangerous errors he himself gives a very considerable and satisfactory answer Ad hujus evidentiam considerandum est inquit quod ex divina providentia non solum disponitur qui effectus fiant sed etiam ex quibus causis quo ordine proveniant Inter alias autem causas sunt etiam actus humani unde oportet homines agere non ut per suos actus divinam dispositionem immutent sed ut per actus suos impleant quosdam effectus secun dum ordinem a Deo dispositum simile est de oratione non enim propter hoc oramus ut divinam dispositionem immutemus sed ut id impetremus quod Dâ—us disposuit per orationes esse impledum Thom. 2.2 quaest 83. art 2. in corp Si quaeratur an posito fundamento erroneo scil omnia fatali necessitate evenire Dâ—umque ex necessitâ—te naturae agere recta intuâ—erius orationem fore inutilem vid. Suarez de â—rat lib. â— cap. c. Franc. Venet. de harmonia mandi cant 1. ion 1. cap. 16. appointed such and such means for obtaining such