be once stopt and a trade rightly carried on for eternity he will raise what storms he can and send out many pyrats either â—o surprize or draw it back again Many are the snares and temptations hinderances and impediments which the Saints do meet with in their way to heaven whereas hypocrits and formall professors go on in their course without opposition or difficulty But let none mistake as if hereby a pretence were ministred unto the laziness stoth and negligence of such as are in the right way certainly the zeal activity and diligence of those who are without shall stop thy mouth and make thee inexcusable in the great day if thou thus rest upon an orthodox profession and if thou be in Christ and art led by his Spirit (p) 1 Joh. 4.4 Stronger is he who is in thee then he who is in the world thou hast another kind of help and assistance for doing good then others O then let thy work be answerable If in any good motion we can discern one or moe of those wicked designs we may be jealous least Sathan have a hand in it and should guard against his devices which when espied may serve as so many marks and characters whereby we may know the print of his foot though he be disguised appearing in white rayment To which these few may be added 1. As to the matter If in prayer our desires be meerly or mainly selfish and natural Sathan may concur and blow up the coal of carnal heat within And thus there may be much enlargement of affections much fervency and importunity without the help of the Spirit as in that people Hos 7.14 when they assembled themselves and howled for corn wine Isa 26.16 and when they multiplied their prayers and sacrifices Isa 1.15 11. Esau may weep for want of an earthly blessing Gen. 27.34 though he undervalued and little minded the marrow of the blessing the love and favour of God But none can without the Spirit of God say with David one thing have I desired that will I seek after that I may behold the beauty of the Lord Ps 27.4 And with Asaph whom have I in heaven but thee and there is none upon earth I desire besides thee Ps 73.25 Who is able seriously to pray for help to pluck out the right eye and cut off the right hand and to part with his darling lusts and affections unless he be acted and strengthned by the Spirit of God Who can with Agar say give me not riches least they proven snare Prov. 30.8 9. unlesse the Lord breath into his heart such a desire Sathan will not help thee to (q) Mat. 6.33 seek the kingdom of God and his righteousness and in thy desires to prefer holiness to riches heaven to earth and Gods glory to thy own self-interest 2. As to the end Sathan may stir thee up to (r) Jam. 4.3 ask that thou mayest consume what thou gettest upon thy lusts but who doth desire any thing from God that he may be (s) Ps 35.27 magnified and that what he giveth may be employed for his honour unless he get help from heaven Only the Spirit of God can elevate our desires to so high and noble an (t) Of the ends of prayer Part. 2. ch 1. end and make us honestly obey the exhortation 1 Cor. 10.31 He who must do all must also pray to the glory of God and this of our selves we cannot do 3. As to the maner Sathan can stir us up to pour out absolute and peremptory desires for outward things and faint lazy moderate and submissive desires for grace Sathan makes us invert the right order and method he will not protest though thou ask mercy pardon of sins c. that conscience may be stilled and satisfied but thou must not be too earnest and anxious concerning those things and thy desires must not be boundless and illimited a little of grace saith he will do the turn and any kind of desire though never so â—old and formall is sufficient 2. Sathan can move thee to ask the world for it self and to make self thy last end but the Spirit of God must enable us to deny our selves and to ask outward things in subordination and in relation to the great end If Sathan prescribe our lusts must reign and grace must be the hand-maid and be only so far sought as it is subservient to our carnall ends and for a quiet and peaceable fulfilling of our lusts 3. Sathan can beget in the heart a child-like expectation and confidence though thou be a stranger he can make thee expect the portion of a son he will not suffer thee once to question thy state and acceptance least if conscience were awakened thou shouldst seek after a change But it is the work of the Spirit to beget in us childlike affections and make us love God delight in a communion with him and be loath to grieve him and he only can enable us to call him in truth Abba Father Rom. 8.15.4 Sathan can move thee to what is good unorderly by making thee leave thy place and station and invade another mans office (u) 2 Sam. 15.4 Oh! that I were made Judge in the land said Absolom and mayest thou say prayer-wayes Thus also Saul would offer sacrifice 1 Sam. 13.9 and Vzziah burn incense 2 Chr. 26.16.19 They would go out of their own sphere and exercise the ministerial Function wherefore the Lord justly punished both the one and the other It was good and a commanded duty to offer sacrifice but it did not belong to Sauls office it was fit that supplication should be made to the Lord but it belonged not to Saul to do it in a publick and ministerial way as it would appear Saul then did v. 12 it was necessary that incense should be burnt before the Lord but it did not appertain to Vzziah as Azariah told him v. 18. but to the Priests the sons of Aaron who were consecrated to that office But the Spirit of Christ moveth orderly making us to contain within our own sphere and to abide in the same calling wherein we were called according to his commandment 1 Cor. 7.20.24 A heart acted by the Spirit can with David Psa 131.1 say when he maketh his supplication to God O Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great maters or in things too high for me The Lord will have all things done decently and in order and is not the author of confusion 1 Cor. 14.40.43 and as he leadeth not his children out of the way So neither doth he bring them to dark and unpassable paths it is not from him that weak Christians especially these of the female Sex do meddle and vex themselves with dark questions and intricat disputes or that the most strong and learned do dive too curiously in things not revealed and in the secrets of the Almighty He knoweth that to be an
possesse all things 2. Cor. 6. ver 10. All are thus put under the Christians feet and may be subservient to us and become as it were a staff in our hand while we are walking with God and toward the promised Land omnia vestra sunt saith Cajet in 1. Cor. 3. ver 21. h.e. Propter vos ordinaia ad vestram utilitatem All are his 1. Cor. 3. vers 21 22. the world the whole world is his Yea what is not yet known or discovered Could Alexander Caesar or he who was the greatest Monarch and Potentate lay claim to so much Sea and Land with all it's furniture all it's beauty glory and riches is too mean a portion for him who is (b) 1. Joh. 3.9 born of God The Heavens are his and may I not say Hell also though he shall never see that place of torment yet it is his talent which he may improve to advantage And yet all these great and excellent things are not all nor the main they are little they are as nothing they are not worthy once to be named in respect of those things which eye hath not seen nor ear heard 1. Cor. 2. vers 9. in respect of that Crown of life and glory 1. Pet. 5. vers 4. Jam. 1. vers 12. and that incorruptible and undefiled inheritance that fadeth not away reserved for him in the Heavens 1. Cor. 9. v. 25. 1. Pet. 1. v. 14. Thus O! ye despised and disconsolated Saints this is your allowance and great portion and these other things are but for our provision while we are in the wilderness and a torch to let us see our way and a staff in our hand while we are going home Thus the children of God are great Heirs indeed they are Kings Rev. 1. vers 6. All the Honours Riches and Pleasures under the Sun all corruptible Crowns wrapt up in one are but as a Cipher and amount to nothing in respect of this one thing They are verily happy and blessed who are thus happy and yet the prime of all their happiness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth in this that they have (c) 1. John 3. vers 9. fellowship with the Father and His Son Jesus Christ The Lord himself is our great all in Him alone we eminently enjoy all qui habet habentem omnia habet omnia He who can with David Psal 16. vers 5 6. say The Lord is the portion of my inheritance and cup hath reason with him also to conclude I have a goodly heritage This was the marrow of Abrahams blessing when called to sojourn in a strange Land that the Lord himself should be his portion and exceeding great reward Gen. 15. vers 1. Ah! would the men of this world have said is this all our portion and allowance Is this all the recompence we may expect O! How would they have slighted such an offer They could not exstract any consolation from it O! but saith the Lord to Abraham What thinkest thou of thy condition View thy portion and allowance I am thy Shield and wilt thou fear I am thy Reward and hast thou proven an ill Merchant Doest thou rue thy bargain now thou hast the full Ocean for leaving the empty Cisterns I who am thy inheritance am the Almighty God or as others but to the same purpose translate the words I am God all-sufficient there is in me not only an infinite self-sufficiency but also enough to satisfie the vast capacity of the reasonable creature which cannot be filled with any finite object My sufficiency shall be for thy satisfaction I am thy Reward and although thou must be an expectant for a while as to the full fruition of thy inheritance yet thou shall have something in hand I will not be as a stranger to thee in this thy Pilgrimage I will visite thee and all my Attributes shall be imployed for thy good my Mercy and loving Kindness shall follow thee my Beauty and Excellency thou mayest behold my Power shall uphold thee and my Fury and 〈◊〉 justice shall pursue thine enemies O! But may some with her John 4. vers 11. say the well is deep and we have nothing to draw with Ans It is true of our selves we have neither a vessel to hold nor a hand to draw but He who openeth the fountain and invites us to drink doth offer both to us He of His free love hath digged the well the Promises which hold out to us these living waters and Faith which is the hand are His free Gifts and unlesse He pour out upon us the Spirit of Prayer and Supplication that being as it were the bucket wherewith we draw we know not what to ask so that albeit the Lord honour us in calling for our help and in imploying us in His work yet all must come from Himself and when He rewards our work He (d) Deus coronat sua dona non tuamerita August de gr lib. cap. 7. hom 14. in 50. hom cum ab illo habeamue quicquid illi offerimus ex illo si◠quicquid boni sumus Serm. 1. in Psal 32. nobis 33. vers 4. inter pontificios vid. Durand in 2. Sent. dist 27. quest 2. crowns His own Gift But thus though we have nothing to offer to Him but His own as David and that people truly said concerning outward things and temporals 1. Chr. 29. vers 14. but we far rather and upon another account as to our Spiritual sacrifices yet He calls for our offering though we have nothing wherewith to draw yet He calls for our bucket that He may fill it He will have us to pray and He will perform our desires He will give to His honest Supplicants not some few things but whatsoever they shall ask Joh. 14. vers 13. and chap. 16. vers 23. He is God all-sufficient all that can make for the creatures happiness is eminently to be found in Him and efficiently from Him and all this good these great and excellent things which eye hath not seen nor ear heard must be conveighed unto us by Prayer and given in return to our Supplications That key wherewith (e) Jam. 5. vers 17. 2 Chr 6. v. 26 and chap. 7. vers 13. Elias did open and shut the doors of heaven must unlock all our Fathers cabins and the praying soul may choose what Jewel he will he may lay hold on eternal life and the immortall crown the hidden (f) Rev. 2. vers 17. manna and the white stone in which is engraven the new name which no man knoweth saving he that receiveth it 2. There is a fulness in Christ Job 1. vers 16. in Him are treasures all treasures of wisdom and knowledge but ah they are (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid Col. 2. vers 3. Though the treasure be full yet it is lockt and where shall we find a key to open it It s hid and how shall the ignorant foolish sinner fall upon it Nay but why
as do evil that under them we may lead a quiet and peaceable in all godlinesse and honesty 1 Timoth. 2.2 Rom. 13.3 Isa 49.23 Psa 105 22. Amos. 5.2 Prayer is the best tribute ye can pay to them and the best (p) Vid. August contr liter Petiliani lib. 2. cap. 23.86 92. in Evan. Joan tract 2. office ye can perform to your neighbors and fellow-subjects whatever be the judgment of the world or its reward yet the best Christians will be found to be the best subjects and the best neighbors Sed bonus vir Cajus Seius tantum malus quod Christianus 3. Who will ask whether he should pray for the Kingdom city an place of his abod and nativity 1 Because of severall relations we stand under towards our countrey-men as being fellow-subjects compatriots brethren being neerer in kin to many of them then to strangers and companions we are obliged in a speciall manner to pray for them Psa 122.8 Rom. 9.2 3. Secondly because our peace and welfare consists in theirs Jer. 29.7 And 3. thus we should not only pray for temporals to them but also for grace and spiritual mercies we cannot live securely where the fear of God is not least like the fish in the sea the greater devour and make a prey of the lesser Gen. 20.11 O! then pray for them if thou wouldst not have them make a (q) Isa 59.15 prey of thee Did Abraham so importunatly interceed for (r) Gen. 18. Sodom though he was not concerned in their misery and wilt not thou plead for the place of thy habitation with whom thou must share in their prosperity or adversity It s the Saints priviledge that they may be a blessing in the midst of the land Isa 19.24 and bear up the pillars of a sinking sinfull world Psa 75.3 were there not a Saint on earth how quickly might the earth and all its inhabitants be dissolved Behold the difference between the upright and the wicked the one is a blessing and the other a curse to the place Prov. 11.11 and prayer is that messenger the Saints employ to fetch home the blessing to themselves and others 4. This duty in a speciall maner lieth on them who live together in one family as being yet more neerly concerned in the good or evil of one another It s true this duty doth in a speciall manner lie upon the master of the Family who must with good (Å¿) Josh 24.15 Joshua undertake for himself and all within his house He must be a King to rule there a Prophet to teach and instruct them and a Priest to offer up daily sacrifices with them and for them none are exempted from this duty David though a King on whom the care of the whole nation did ly yet did not forget his family after he had been employed in the publike worship of God it is said of him to his commendation that he returned to blesse his houshold 2 Sam. 6.20 If Cornelius be a devour man his religion must not be confined within his own breast and therefore it s observed that he feared God with all his house and prayed to God allway Act. 10.2 But albeit this duty especially as to the performance of it with the whole family as being their mouth and minister doth ly upon the master of the house yet none in the family are exempted from a private and personal communion with God in prayer what though the head of the house neglect his duty and were a gracelesse man wilt thou go to hell because thy Father and master doth run thither Ah! rather with holy David lament and say Wo is me that I sojourn in Mesech and dwell in the tents (t) Not that David ever was in those countreyes but he called those so amongst whom he was by reason of their fierce barbarousnesse and wickednesse Diodat on the place of Kedar Psa 120.5 and thou shouldst the rather be busie thy self if the rest of the family be negligent that thou mayest get thy name out of the curse that is denounced against prayerlesse families Ier. 10.25 and what knowest thou but thy prayers may procure a blessing to the whole family (u) Gen. 30.30 Labans house and estate was blessed for Iacobs sake and (x) Gen. 39.5 Potiphars house yea and all (y) Gen. 41. Egypt for Ioseph And then if others make conscience of their duty what a shame is it for thee to be singular in evil and that thou alone shalt be pluckt out of the family and cast into hell Ah! be no longer a devil to tempt the Saints by thy wicked example Thou wicked son or servant what wilt thou say and with what horror and confusion wilt thou behold thy Father and master in Glory whilst thou art cast out Oh! said dying (z) Sam. Clerk in his life Mr. Bolton to his children I Verily beleeve that none of you dar think to meet me at the great Tribunal of Christ in an unregenerat state Yet 5 this duty doth ly more forcibly upon those who are of the Houshold of a faith (b) Sicuti in aliis charitatis officiis ita in precibus prima debet esse cura sanctorum Calvin in Eph. 6.18 though the members of that family be far scattered through many nations yet they are more firmly united then those of any other incorporation we have seven ligaments and bonds of union held sorth in one Scripture Eph. 4.4 5 6. which are brought as so many motives to keep the unity of the spirit in the bond of peace v. 3. and may serve as so many arguments to stir us up to make conscience of this duty to pray one for another 1. All the Saints are members of One Body 2. All are animated by One and the same Spirit 3 All are called in one hope and are joynt heirs of the same Crown and Kingdom 4. They all serve the same Lord and master 5. All have one and the same Faith and profession one task and work all are walking in the same way and travelling to the same home and all must lodge together unto all eternity 6. One Baptisme all have the same badge and wear the same livery 7. All have one God and Father in Christ Jesus all are of a noble descent and of the blood Royall as to their regeneration and new birth Is there then any relation like to that which is amongst the Saints Is there any union which is so intimat and strong and yet alas in this jangling and contending age self-love as a canker consumeth and eateth our true love to the brethren now are the dayes foretold by our Lord Jesus in which the love of many should wax cold Mat. 24 12. where there is not true love there cannot be a cordiall desire of their good and no prayer for them that God will accept O but its a sad character thou art no son who dost not mind thy brethren and if thou hast no Sympathy
to affirm that allgiaces are in Christ as the subject and none in us so that Christ beleeves Christ loves c. and so they agree with familists in denying our concurrence Familists foundly dream so the work of the Spirit that it is not our work also the spirit doth not pray in us or for us but helpeth us to pray for our selves (r) Vna sub levet Beza ad juvat â—ulgata auxiliatur Erasmus una capessit Scapula in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partâ—cula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nos laborantes refertur Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.26 he concurreth and addeth his assistance to our work which subjectively is terminated in us and denominats us and can we work without strength and untill first an active principle of life be breathed into us hence Interpreters by the phrase praying in the spirit Eph. 6.18 do affirm to be held forth both the spirit of him who prayeth viz. the new nature which frequently is so called in the Scripture and the Spirit of God which helpeth and assisteth us in that work But though habituall grace be thus so necessary yet it is not sufficient its true the spirit of regeneration is also the spirit of supplication therefore these two are conjoyned in the promise Zech. 12.10 A gracious soul must pray there is no blind nor dumb children in Gods family all of them as they must look up to their Father and depend on him so they must speak to him and lay out their wants and necessities before him but yet there is not such a inseparable connexion but there may be and often is a separation a gracious heart at some seasons and occasions may want the assistance of the Spirit when he would draw nigh to God so that he may pour out naturall and carnall desires yea and when as to the matter the desires are spirituall yet they may be so weak and faint so remisse and destitute of that life that attention high estimation fervency seriousness c. which the quality and worth of the object and the nature of that solemn and heavenly exercise requireth that it were a great in sign ty to the holy Ghost to fâ—ther such prayers upon him While then the pious and learned Mr. (f) Mr. Baxter mâ—th for a settled peace of conâ—cience direct 29. doubt 9. Baxter saith He â—eâ—â—â—veth there is never a prayer that ever a Beleever did 〈◊〉 up to God for things lawfull and usefull but it was put up by the help of the Spirit I would think this judicious Divine doth not speak universally of all prayers put up by Beleevers but only of all such prayers as have some life and seriousness in them some measure of attention c. which are the proper effects of the Spirits assistance and while the Lord is thus (t) Ps 145.18 called upon in truth though there be much weakness and manifold infirmities yet I grant and this may be all that this Author aimeth at that the Lord in mercy covereth and for Christs sake pardoneth these imperfections and accepteth the duty Yet there may be such carnal ends such deadness indisposition and wâ—nt of attention that the beleever after he hath done cannot give an account what he hath askt at least as to some p titions and it were very grosse to â—ffiâ—â—â— that such prayers were put up by the help of the Spirit there being nothing of that life truth and other qualifications which alwayes accompany the Spirits work and assistance And with what shame and confusion do Beleevers many a time come from the Throne while they reflect upon their work and the dishonour they have done to God for â—â—king â—iâ— name thus in vain and profaning such a solerâ—n ordinance through their negligâ—â—â—â— and giving way to carnal and distracting thoughts and such (u) An objection from that author obviated prayers cannot be said to contain good desires for where â—â—â—re is no atten iâ—â— and seriousness there no dâ—siâ—â— caâ— be kindled enlivered and sâ—â—ctâ—fiâ—d and so though 〈◊〉 â—â—re never so good â—nd â—â—â—â—ent yet the prayer mâ—st â—â—â—ght (x) Except in that sense in which Phylosophers affirm that graviâ— levia moventur à gâ—nerante Toâ—et 8. phys quaest 2. Conâ—â—br Râ—vius ibid. cap. 4. quaest 2. Suâ—â— metâ—ph dl p. â— sect 2. Sâ— much for the habituâ—◠〈…〉 is pre-suâ—â—osed 〈…〉 previous unto 〈…〉 pâ—â—â—ing 〈…〉 â—he 〈◊〉 is self and 〈…〉 upon iâ— bu◠〈…〉 â—ffâ—ct viz tha◠〈…〉 preserved by the Spâ—â—â— and whâ—ich â—â—â—â—g actuâ—â—ed by the spirit doth concur with the Spirit in all our spirituall performances 3. Then that assistance which directly and properly is held forth by the help of the Spirit must be some actual influence and work upon the soul and concurrence with it in it's actings which we may branch forth in these few particulars and speak of a four-fold act of the Spirit by way of actual assistance beside that constant and continual supply and influence whereby the new man and weak principle of life is conserved and supported against the mighty assaults of old Adam within and the strong man without 1. To actuat and exuscitat 2. To strengthen and corroborat 3. To instruct direct and regulat And 4. to encourage embolden and make us draw nigh to God with confidence 1. Then the Spirit exciteth quickneth and bloweth up the (x) Ps 3 â—â— fire though there be a principle of heat within yet the spirit must blow upon these coals and dispell the embres before they will burn the habits of grace do stand in need of quickning and stirring up otherwise they cannot act they lose their vigor and activity unless the Spirit draw us we will not run Cant. 1.4 Unless the wind blow upon our garden the spices thereof will not flow out But 2. we must not think that we stand in need of no more but of this quickning and exciting motion as if the man were strong and able enough to walk if once awakned nay unless the Spirit concur and assist unless he bring furniture and provision and put new strength in us the work will be marred though he did set uâ— upon our feet we would quickly go to the ground and fall asleep again though you would draw a paralitick man after you yet he could not follow though you did lift him up yet he would instantly fall back again unless you would add strength to his muscles and joints but I said that the Spirit must not only concur but also strengthen and corroborat the spirit must supply our weakness and inability So that here we may take notice of a twofold act 1. to concur with the new man according to the measure of its strength and activity 2. since the new creature is weak and not able to go of its self the nurse must take it by the sleeves and uphold it we have not a sufficiency in our selves for one good thought 2 Cor. 3.5 If the Lord hold
and his free grace in Christ held forth in the promises adventuring soul and a l upon it this may prove a sufficient ground of acceptable confidence and boldness which will prevail and will not be sent away from the throne of grace empty Here we may reach a word 1. to the proud Pharisee 2. to the mocking Atheist 2. to the disconsolat 4. to the enlivened and strong Saint First then from this point I may reach a rebuke to him who presuming on his parts and eloquence or with that boast ng hypocrit Luk. 18.11 on his own worth and goodness doth thiâ—k that he hath at home provision enough for the work and so mindeth nor neither seeketh help from above but dare draw nigh to God in his own strength Ah! what doth the Almighty regard the acting of parts and the moving of the tongue though with much art and elegance He knoweth the mind of the Spirit the meaning of the least sigh and groan poured out in his strength Rom. 8.27 26. but will not acknowledge or hearken to the voice of thy spirit it is too weak whatever conceit thou mayest entertain concerning its might and excellency to wrestle with and overcome the Almighty but (t) Isa 41.14 worm Jacob was strong he got power from above and in it he wrestled with God and at length prevailed and carried the day Câ—n. 32.25 he prevailed by weeping and supplication Hos 12.4 What strange weapons were these for a conquerour and durst the potsheard strive wiah his Maker the Angel of the covenant appearing in a created shape Ans Yes the Lord alloweth us to fight and wrestle with such weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.12 to strive as it were in an agony and not to faint nor give over till we get the victory Nay but we must not dare to wrestle with God but by his own strength Deus in Jacobo fuit seipso fortior God did lend Jacob more strength then he did fetch against him he did saith (u) Dicitur ergo Deus vinci a nobis quando virtute spiritus sui nos confirmat reddit in exâ—ugnabiles inâ—o facit ut trium phum agamus de tentationi bus si singula reputamus talis est tunc partitio ut Deusmajoreâ—â— partem suae virtuâ—isa parte nostra staere velit tantum sumat partem magis infirmam ad nos tentandos vel experiendos aâ—qui si Iacob suo marte pugnassâ—t non poterat ferre umbram ipsius Dei quin conciâ—eret redactus suisset in nihilum nisi opposita fuisset major virtus quam bominis hanc similitudinem inquit adducere soleo quando loquor de lucta quotidianis â—ertaminibus quibus Deus exercet pios quod pugnet nobiscum sinistra manu quod nos tueatur dextra sua c. Calvin comment in Hos 12.3 4. Calvin uphold Jacob and continually upholdeth the Saints in all their tryalls and combats with the right hand and fought against him only with the left But you will say Iacob is said by his strength to have power with God Hos 12.3 Ans There can be as (x) Nulius est melior titulus quam donationiâ—ut vulgo dicunt Deus solet in nos transferre quicq uid conâ—ulit ac si nosirum esset distinguere ergo prudenter necesse est hic inter viâ—tutem bominis quam habet aseipso id est a naâ—ura eam quam Dominus in ipsum contulit Calv. ibid. Calvin saith no better title then donation what strength the Lord out of his free mercy had bestowed on Iacob during the combat was Iacobs strength the Lord had freely given it to him and doth allow that it be called his O! but there is no prevailing over the omnipotent but by his own strength if thou draw nigh to him in thy pride thou mayest fear his hand he resisteth the proud and will not yield he is angry with them and they shall not be able to stand before him Secondly A word to the blasphemous Atheist who dare mock the Spirit of God rather then the Saints while he upbraideth them with having and being led by the Spirit and if any infirmity be espied in such that must be reckoned in the first place amongst the works of the Spirit It s true there is a generation of vile deluded sectaries who father all their wicked and enormous actings upon the holy Spirit I plead not for such monsters let them bear their own just punishment ignominy and reproach but for any upon this pretence to mock and flout humble self-denied and circumspect Christians who dare not brag of their having the Spirit but labour to maintain and prize his presence and to bring forth these fruits of the Spirit mentioned Ephes 5.9 Gal. 5.22 these mockers do evidence that they have not Spirit for if they had they durst not make a jeer of having it and if thou hast not the Spirit of Christ thou art none of his Rom. 8 9. thou art a dead man the sentence of death is already past upon thee and thou art destitute of the Spirit of life ver 13.10 and thy mocking the Saints is as if the dead could mock the living because they do live and have a principle of life I will not say with a learned (y) Mr. Baxter Divine that to mock the Spirit and to attribute his work as the Pharisees did Christs to the devil is that unpardonable sin against â—he holy Ghost but certainly it is near in kin to it and from thence our blessed Lord took occasion to speak of that sin Mat. 12.31 32. compared with ver 24. and let such mark that this unpardonable blasphemy is there called speaking against the holy Ghost O! but all those who live in the Spirit walk in the Spirit Gal. 5.25 let the fruits of the Spirit appear in your conversation let your goodness righteousness and truth (x) Eph. 5 9. stop the mouth of mockers dare ye also reproach his holy name all the balsphemies of Atheists do not so much (a) Heb. 6.6 put the blessed Spirit as it were to an open shame as the miscarriages of the Saints and these often prove and are called 2 Sam. 12.14 a great occasion to the enimies of the Lord to blaspheme Thirdly Rejoyce O ye (b) Zech. 9.12 prisoners of hope cast off your fears and complaints and do not say my sins are so many my deadness and indisposition for duty so great and my spiritual enemies so strong and fierce that my hope is cut off I have no strength to wrestle with such mighty adversaries and to remove such great mountains of impediments I grant if thou wert Helpless thy condition were Hopeless but all thine enemies are not able to stop the way and to intercept thy supplie from heaven what though creature-help did fail what though those pools were dried up yet thou mightest run to the full fountain the Lord himself is thy helper his Spirit will
strengthen and support thee no bonds nor prison can hold out all the power of men and devils cannot drive away the Christians guard or disarm him if he can pray he shall not want help to and by that work the spirit will help him to pray and in answer to his prayer will give what else he stands in need of and do not say ah but I cannot pray for though thou canst not of thy self yet thou hast help at hand the Spirit is ready to help thine infirmities We shall speak of the means for recovering and maintaining the quickning and assisting presence of the Spirit in the cases Part. 3. But now let me only enquire hast thou not a heart to desire and ask his presence and help If thou hast not such a desire why dost thou complain and surely thou art unworthy to receive and unâ—it to entertain such a guest but if thou desirest and wâ—lt ask what needst thou fâ—ar will not your heavenly father give the holy Spirit to them that ask him Luk. 11.13 O! what an excellent master do we serve who as he sets us a task and appoints our wages so also he gives strength to perform He will inable us to work and then reward our labour Fourthly All ye who live under the breathings of the Almighty ye on whom the Sun doth shine and who are warmed and refreshed with its pleasant beams take heed least ye sin away this great mercy and priviledg (c) 1 Thes 5.5 ye are not of the night why should darkness surprize you an ecclipse may prove terrible and dangerous to you The office of the Roman (d) Plutarch cher gree Rom. illust vit in Num. Pamphil pag. mihi 44 45. in Camill. pag. 127. Vestals chiefily was to keep in the sacred as was supposed fire which if let out they were driven into a dark corner stripped naked and scourged for their negligence and you who are (e) 2 Cor. 11.2 chast virgins to Christ are called to maintain the heavenly fire and if through your negligence it be quenched you will be left for a while in the dark and a (f) 2 Cor 12.7 messenger of Sathan may be let loose to buffet you especially if by some grosse and scandalous sin ye drive away the Spirit and scandalize your profession then ye may expect some remarkable stroak the Lord will vindicate his glorious Name before the sons of men who have been witnesses of the dishonour done to him If the Vestal Nunnes were deflowred they suffered a most (g) Vid. Plut. loc cit terrible kind of death their profession and function was thought holy and honourable and therefore their punishment was fearfull and remarkable and though the Lord will not destroy any of his honest servants yet he will distress and chastise them when they (h) Ps 85.8 step aside to folly he may drive them from his presence and shut them up in prison where there is neither light nor heat and in this extremity they are ready to warm themselves at their own fire and to (i) Is 50.1 a walk in the light of the sparks they have kindled running either to creature-comforts to calm that storm being in that distemper somewhat like to (k) 1 Sam. 16. Saul who when the evil spirt from the Lord came upon him called for the musicians or else they rest on their duties not looking up to the Spirit for his help thus as it were daring with Nadab and Abihu to offer strange fire before the Lord. It was not lawfull for the Vestal (l) Vid. Plut. loc cit Nunnes to kindle their sacred fire if once put out any other way but from the Sun-beams though the Saints fire be never totally extinguished yet in the night of desertion while the soul is asleep and neglects to maintain it it becometh so weâ—k that without a new supply from heaven it will not burn our sacrifice and if strange fire be taken in the place of it our sacrifice will not be accepted Every fire is not kindled from heaven there is a fire that ariseth from the bowels of the earth as in (m) Lev. 10.1 earth-quakes and that is dangerous there is also a (n) Vid. doctiss Ioâ—n de Mâ—y Sac. Phys part 2. loc 5. fire that cometh from hell and this whatever be the fewel and matter yet as to its original is devilish The bullock thou offerest may be without blemish and yet brought from the wrong herd it concerneth us therefore to know whence good motions come and how they arise in the heart before we bring them to the Altar and offer them up to God And thus we come to the last particular we promised to speak to which hath two branches viz. how that sacred fire that cometh from heaven may be known and dâ—stinguished 1. from that fire which cometh from hell 2. from the fire that proceedeth only from our own bowels or is brought from our own harth As for the first we shall 1. speak a word to that which is supposed and then 2. to the question it self 1. Then it is here supposed that Satan hath an influence upâ—n the heart and can suggest to us either good as to the object and matter or ill thoughts and can obstetricat to the bringing forth of vile lusts and affections It were too large a field neither will we digresse so far to speak of the severall (o) Vid cantur Scholast ad 1.2 quaest 80. loc com Scriptores § de tentatione Catechist in orat domin inprimis vero I hom Goodwin de desertion or a chird of light Ch 6 7 8 9 10. wayes and methods Satan observeth that he may alluâ—e and intangle weake and foolish me but we shall now only in the generall and briefly speak to that intricat and obstruse question how Satan doth work on the understanding and will whether mediatly or imediatly and the common opinion not only of popish Casuists and School men but of all Divines of whatsoever profession whether orthodox Lutheran c. is that Satan hath only a mediat accesse unto and indirect work upon the heart v z. in that he can work upon the senses whether outward or inward and imagination and there stir up Phantasms and representations whereby the mind and will by reason of their sympathy and connexion with those inferior faculties being affected are drawn along to subscribe approve and comply with what is thus suggested unto them by these native trusties And thus Satan may be compared to an enemy besieging an impregnable for t who having gained some out-works doth from thence at a venture cast fire balls over the wall or in at the windows not knowing whether they shall hurt or not so Satan that malicious enemy having accesse to the senses imagination and sensitive appetit those naturall agents neither being abâ—eto resist his poâ—er nor watchfull against his assaults are more easily brought under and he havi g friends
hand but would (b) Habak 1.16 sacrifice to your own net and ascribe that mercy to your own wisdom activity moyen with or power over some creature helper and second cause and thus though God should deliver us in the day of our trouble yet we would not glorifie him nor would we with him Psa 116.1 2. say I love the Lord because he hath heard my voice c. 2. If we were carefull to ponder Gods wayes towards us and laid up experiences we might be helpfull to others especially to weak Saints and to children of light walking in darkness our experiences might prove a mean to support and strengthen their faith if God regard the prayer of the destitute this shall be written for the generation to come Psa 102.17 18. See this point more fully demonstrated and improven by Mr. Goodw. Ret. of Pray ch 10. Ah! where is the man who hath not reason to smite his breast and say wo's me that I am so guilty of so vile ungrate foolish and mischievous an offence O! let us justifie God if he hath not heard us while we did not listen nor hear what he would say and O! if we were more carefull to amend this fault that is so common and ordinary that we would no more so carry as if we thought with Atheists that our praying were lost labour and if we will trust God and depend upon him we shall have no cause to be ashamed of our expectation he will not fail nor disappoint us if we will go to our watch-tower as the Prophet did after he had prayed Hab. 1.12 13. c. we would with him ch 2.3 find that an answer would at length come that at the end it should speak and not lie though it tarried as to our sense and apprehension yet if we waited for it it should not tarry nor be suspended for one moment after the fit convenient and due time But as this waiting upon God doth import a looking up to him so 2. a patient and submissive a silent and beleeving expectation and not fainting all the while the Lord delayeth to answer our prayers he that believeth will not make hast but will patiently wait upon the Lord his God till he have mercy upon him Is 28.16 Ps 123.2 he will not fret because of cross-dispensations but will rest on the Lord and commit his way unto him knowing that at length he will bring forth his righteousness as light and his judgment as the noon-day Ps 37.7 5 6. We have need of patience that we may receive the promise Least if we fret the promised mercy be withheld Heb. 10.36 It s not enough that we once believe and assent to the promise but we must wait the fit time for its accomplishment And thus as we have need of faith so also of patience that we may inherit and be put in possession of the promised mercy Heb. 6.12 Some Pagans have shown much magnanimity and composure of spirit under their trials and sad disappointments who yet were strangers to this confident and filial dependance upon God and to this Christian patience which is founded upon better grounds and spiritual motives and which is the daughter of faith and one of the priviledges and ornaments of the heirs of glory being of a heavenly descent and coming from him who is the fountain and author of all our graces we would soon faint if we were not strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Colos 1.11 There may be some appearance of joy in hypocrits and moralists in the day of their trouble and trial but there can be no real and solid joy but in beleevers who know that yet a little whi e and he who shall come will come and will not tarry Heb. 10.37 And that the Lord waiteth till the fit and appointed time come that he may be gracious to us and bless us indeed Isa 30.18 As the Spirit helpeth us to pray so to wait till the fit time for us to receive come hence the Lord is called the God of patience not only because he exerciseth it toward us but (c) Especially since there also he is called the God of consolation which must be interpreted of his working of it in us and making us rejoyce because he worketh it in us Rom. 15.5 O! then let us labour to exercise this heavenly grace and our labour shall not be in vain the more thou dost venture in thy trade with heaven and the greater stock of prayers thou sendest forth thou mayest expect the larger return nay and the longer thou waitest thou maist expect the more gain as knowing thy trade to be carrying on all the while and thy stock to be in his hand who during the delay will improve it to thy best advantage who will not suffer it to miscarry nor thee to be on the losing hand who hast intrusted it to him yea and 2. such mercies as are long expected and waited for are most sweet and welcom (d) August loc cit cito data vilescunt what we quickly and easily get we undervalue but what we have often askt and desired and long waited for proveth sweet and refreshing A love-letter and token from a dear friend we thought to have been dead will bring much delight and content and those vessels when the voyages prove long and dangerous so that the owners have made their account they shall never hear of them again as they use to return with the greater advantage so their return is more refreshing and comfortable so when our faith is ready to fail and we look upon our prayers as (e) Eccl. 11 1. bread cast upon the waters and as so much lost pains when an answer cometh and a love-token from our God whom we through unbelief had almost thought to have forgotten us O how sweet and acceptable will it prove and the oftner we read and peruse those missives from our heavenly Father especially coming by the hand of a messenger we judged to be lost and as dead we will observe some precious and as it were new passages which will mightily refresh and comfort us and will become a seal and notable evidence of his love to us and strong a support of our faith and confidence in him But 3. if we weary and faint we may through our impatience and discontent provoke the Lord to recall as it were his former grant and not to answer these prayers which otherwise might have laid claim to the promise and would not have wanted a gracious return and answer But as we must thus wait so 2. we must watch as we must look up to God so we must look in to our own hearts and about us to our wayes and course as we must watch unto prayer and in prayer so also after prayer Sathan alwaies lieth in wait and we know not he may have a train laid when and where we are least apprehensive of
so in the present case is too apparent and thus some (g) Mr â—ildershâ—nâ— on Ps 51. Mr. Love Treâ—t of mortification Divines observe that all the wâ—â—l David wallowed in the mire and till he repented of his murder and adultery his mouth waâ— shut and he could not pray and therefore after he had bewailed his sins he begs that God would open his lips and would uphold and streng then him with his free Spirit Psa 51.15 12. Guilt upon the conscience will make the sinner speechless when he comes before the Lord ah what can the rebell say who purposeth to go on in his rebellion dare he say and what elâ—e can he say Lord though I purpose to break thy holy commandments and to provoke thee to thy face yet withdraw not thy Spirit be not angry pardon my sin c. or if any had the impudence thus to mock the holy Lord would any imagine that the holy Spirit did help and assist him in such an hypocritical bold and foolish performance And since the Spirit may thus be provok't totally to withdraw his help and assistance as to our spiritual sacrifice and the offering up of our desires to God we need not descend to particulars for all that actual help and concurrence with the several steps thereof (h) Vid. loc 337. seq mentioned Part. 1. Chap. 9. may be denied and for a season withheld and suspended It would be here observed that this suspension of the assistance of the Spirit may fall under a twofold consideration 1. as our tryal 2. as our punishment For though he Lord doth not withdraw his Spirit but from sinners yet not alwayes for sin though we be guilty and sin may be called the (i) Causa sine qua non dispositiva imo meritoria cause and occasion of desertion that which of it self deserveth this sad stroke and makes us lyable to this sore trial for in heaven when we shall be free of sin there shall be no night nor ecclipses there shall be no complaint for the want of the influences and the light of this Sun yet the Lord doth not alwayes pursue a quarrel and for our sins withdraw his Spirit but for some other high and holy ends 1. the Lord like a Physitian will take down the body and draw blood to prevent the disease thus the Lord did so far withdraw his assistance from Paul as to suffer the messenger of Sathan to buffet him to prevent Spiritual pride and that he might not be exalted through the abundance of revelations 2 Cor. 12.7 2. As a teacher and instructer of his people he will withdraw his help to teach and warn them of their own weakness and inability and the need they stand in of a continual supply from the fountain thus Peter in the hour of temptation was so far deserted and left that he denied his Master thrice and with an oath Mat. 26.70.72 74. 3. As a soveraign Lord and Master (k) Mat. 20.15 who may do what he will with his own he will withdraw his Spirit for the trial of his honest servants and to give the world a proof and evidence of the reality and strength of their graces thus Job was left to Sathans buffering from within and without as if God had set him up as a mark at which he would shoot all his arrows Job 7.20 so that his soul choosed and had he not been by a secret hand of providence upheld would have embraced strangling and death rather then life ver 15. And yet the Lord all the while was not pleading any controversie against Job but rather offering him to the trial that his sincerity and uprightness might be brought to the light and made more manifest and that we hearing of his patience might learn to imitate it and seeing the issue and period the Lord put to his trial might be encouraged in the day of our trouble Job 1.8 Job 2.3 Jam. 5.11 But 4. though the Spirit doth not (l) Quod ad tritum illud Augustini Prosperi Deus neminem deserit nisi prius deseratur ab ipso Intelligi potest vel de desertione totali finali vel de desertione castigatoria ae quasi paenali si loquamur de homine lapso certum est omnem hominem â—ut loquitur Did. Aluarez de auxil div disp 58. sect 7. prius deseruisse Deum per peccatum actuale vâ—l orignale quam Deus illum deserat alwaies yet often and most usually he withdraweth for sin according to that threatning 2 Cor. 5.2 If ye forsake him he will (m) Not only in respect of outward blessings prosperity prorection c. but also in respect of inward and sanctifying grace withdrawing both the one and the other forsake you Our kind Father will withdraw and hide his face from his own children when they become unkind and undutifull and then desertion is a paternal chastisement and undutifull and then (n) But rather negative then positive and if we would speak strictly it is rather the suspension of an act but in that it doth flow from the holy counsel and appointment of God we may in respect of its original seu causaluer call it an act uâ— loquamur cum vulgo act not of meer soveraignty but rather of justice though not pure and vindictive but rather paternal and castigatory and mixed with much love and tending to our good profit and amendment Heb. 12.10 And thus there are as it were four kinds of substractions and withdrawings of the influence of the Spirit viz. 1. medicinal cauâ—ionary and for preventing of sin 2. monitory and doctrinal 3. probatory exploratory and for trial albeit the former two also in some general sense may go under this name and be said to be for tryal which thus is opposed to punishment which falls under the last sort of desertion which is 4. castigatory and as it were penal and by way of chastisement for sin we will not further prosecute the difference let us only observe that as it is more honourable and comfortable for the Saints to be cast into this furnace then to cast themselves into it to suffer according to the will of God then for their sin So usually there is some one or other circumstance and ingredient in the trial it self that hath much love in it or is some kind of mitigation and extenuation of that sad stroke or some thing in the issue for the greater advantage and establishment of such as have been under the trial thus Paul though buffeted by Sathan yet not foiled but keeps his ground though he was left to wrestle with the temptation yet not to become a prey to it and though Peter fell foully and most deplorably yet he was not left in the mire but instantly recovered by Christs look and though Jobs trial was very sore yet the issue was very glorious and comfortable But though the Lord thus may for holy ends known to
faint not Gal. 6.9 they that wait upon the Lord they shall mount up with wings as eagles they shall run and not be weary and they shall walk and not faint Isa 40.31 O! then wouldst thou have strength and be kept from fainting wait upon the Lord in the use of the means and though for a short moment the trial continue yet be not discouraged hearken to the exhortation and promise Psa 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord Isa 41.10 fear thou not for I am with thee be not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness saith the Lord. O! do not then quench the Spirit by thy dejection and negligence do not sit down and mourn when thou art called to work but stir (h) 2 Tim. 1.6 up the grace of God that is in thee blow up the coals there is heat within and the help of the Spirit may be at hand though thou do not discern it the wind bloweth when and where it listeth Joh. 3.8 But we must press this point a little more fully in the following Section Sect. 3. Whether our deadness doth excuse our negligence and whether we should pray when we are unfit and indisposed and what will be the issue and success of those prayers that want life and fervency and which are pestred with wandring thoughts Isa 64.7 There is none that calleth upon thy name that stirreth up himself to take hold of thee c. 2 Cor. 8.12 If there be a willing mind it is accepted according to that a man hath c. WE would not think it worth the while to confute those dreaming Sectaries who plead that we should not draw nigh to God till he send out his Spirit and till we sensibly find some impression from heaven drawing and inviting us to come to the throne but since weak Christians may meet with the like temptations we shall labour briefly to take out of their way that stumbling block and to shew them that their very deadness and indisposition is ground enough for them to draw nigh to the Physitian that they may be healed so far is it from being an obstruction and impediment or a plea for our negligence and omission of duty 1. Because one sin cannot be a plea for another now our deadness and indisposition is our sin and therefore must not be alledged as a reason for our neglect of prayer which is our duty as well as our priviledge 2. This were the ready way to Atheism and to cast behind us all the ordinances of life and to abandon them for ever for if thou be unfit to day and upon that account liest by thou will readily be more unfit to morrow and so from time to time the longer thou stayest away from God the distance will be the greater till at length it become an easie and tolerable burden to continue in that state omission of duty will prove a bad preparation for it but thus thou wilt contract an habit of idleness which thou wilt not easily cast off 3. If thou do not resolve to mock God and slight his work but wilt stir up the little strength thou hast waiting upon the breathings and assistance of his Spirit though thou wert never so weak and indisposed thy oblation coming from a willing mind and according to what thou hast it will be accepted in Christ who pittieth thy weakness and will not reject thy supplication upon the account of thy bewailed infirmities and thou needest not doubt whether such a prayer be more acceptable then no prayer nor ask whether it were better not to pray then to pray no better For it is granted on all hands that the very moral vertues of Pagans were more acceptable then the want of them and that those workers of moral righteousness were less guilty then those other Pagans who omitted them Hence we may well argue from (a) A pari the like that thy performance of duty must be more acceptable then the omission of it especially since there must be some life in thy work if a Saint though weak while there was none in theirs and thou being in Christ through whom thy imperfections will be pardoned and done away 4. The Spirit may draw insensibly he may be present effectively where he is not feelingly he may be stirring up the heart to the duty though thou dost not discern his motion and his help and assistance may be at hand when thou art ready to apprehend he is farthest off and have not the Saints many a time brought a heavy dejected and complaining spirit to the throne and yet have gone away rejoycing and triumphing over their fears and unbelief As the book of Psalms can afford many instances The way of the Lord is strength to the upright Prov. 10.29 The Lord useth to meet them that work righteousness and remember him in their waies Isa 64.5 When we are following our duty and improving the ordinances we lie in Christs way and he will not shut his eyes but will at length pity and heal such weak and impotent ones I may then say unto thee concerning the use of prayer and other ordinances as David did to Solomon in reference to the building of the Temple 1 Chr. 22.16 Arise therefore and be doing and the Lord be with thee 5. Ah! where shall the sick go but to the Physitian What should a troubled spirit do if it may not draw nigh to God for healing comfort and life The Lord commands us to call upon him in the day of trouble and hath promised to hear and deliver us Psa 50.15 and who is he that dare forbid us and threaten wrath while he thus promiseth to pity and show mercy and what trouble is there that is comparable to soul-trouble and what weakness and infirmity is like to a wounded spirit labouring under the fetters bondage captivity under which it hath cast it self by its folly sin and negligence and shall it be to no purpose for such a one to lay out his straits and weakness to God 6. The Lord complaineth when we will not call on him and stir up our selves to lay hold on him Isa 64.4 and will he chide and challenge us when we stir up our hearts to close with him and look up to the throne of mercy (k) Metaphera qua Paulus utitur sumpta est ab igne exiguo vel qui paulatim extingueretur nisi flabellum subiude admovendo lignum novum ingerendo vires resumeret ac flammam proinde meminerimus in usum applicanda esse dona Dei nerubiginem oâ—losa suppressa contrahaut Calvin in loc and do not say thou wantst the Spirit to help thee as if thou durst not go when thou art not sure of his assistance for he hath promised to give his Spirit to them that ask him
stand thus that either they or the magistrate must fall we are warranted to pray that rather they meet with the stroke of justice then that the magistrate and those who are with him should be overthrown in the discharge of their duty yet abstracting from such an alternative we should not desire the suddain death and ruin of enemies but rather that they may be scattered and taken captives and have time to repent the rejoycing of the Saints is not their ruine but in the deliverance of the people of God and the manifestation of the glory of God in helping his servants and making the (e) Ps 76.10 rage of man to praise him c. And there is no question but that comparatively and rather we may desire and pray that enemies may fall and be ruined then that they should prevail and oppress the Church and blaspheme the holy name of God Again 2 Obj. it may be objected ½ that there be many instances recorded in the word of curses and maledictions uttered by the Saints against their enemies and on the wicked as Deut. 27.14 c 2 Sam. 3.29 Psa 59.12 13 14 15. Psa 69.22 c. Psa 83.11 c. Psa 109.6 c. Psa 143.12 Jerem. 17.18 Lam. 3.64 Hos 9.14 Act. 8.20 c. Ans We will not say with (f) August contra Faustum lib 1. deserm Domini in morte cap. 42. optativo inquit modo usi sunt pro indicatiro Austine that these were verba sive praedicantium sive praedicentium non vota imprecantium And that these holy men did speak so either by way of prophesie prediction or by way of commination and denounciation of Gods righteous judgments against implacable enemies for the words are so clear that they will admit no such gloss But we answer that all that is recorded in the Scriptures concerning the Saints is not for our imitation 1. not their sins and infirmities which are set down rather to be our warning and copy and as to the present case who will justifie (g) Numb 11.15 Job 6.9 1 King 19.4 Jer. 20.15 17. Jon. 4.3 Moses Iob Eliah Ieremiah and Ionah their praying against themselves and cursing the day wherein they were born and the man who brought tidings of their birth c. 2. Neither what they did upon some special occasion or warrant as in the present case they might not only 1. know who were implacable enemies and devoted to destruction but also 2. have some particular command or some special impression and impulse upon their spirit moving and warranting them to pray for such and such judgments to be poured out upon such and such enemies and then we may suppose that such prayers poured out by such eminent Saints and Prophets upon such grounds and motives did flow from a pure zeal to the glory of God without any mixture of carnal passion malice and revenge O! but its hard for us to pray against Gods enemies especially if they be our enemies and have wronged us unless our hearts burn with wrath envy and rage and therefore it would appear to be safest for us not to follow such extraordinary practices but to walk by the rule commanding us to bless and not to curse especially since 1. we can expect no revelation concerning the final state of any and so may be ready to curse some elect ones whom the Lord purposeth to bless and 2. we cannot expect any extraordinary motion and impulse upon our spirits unless it come from hell or from our lusts ye know not saith our blessed Lord to some of his disciples who out of a preposterous zeal to imitate Elias would have called for fire from heaven to consume the Samaritans for not receiving their Master what manner of spirit ye are of Luk. 9.55 Let such then as will take upon them to imitat the Prophets in their extraordinary actings be sure that they are led by the same spirit and that they can produce the like warrant But as for humble Christians who dare not (h) Ps 131 â—â— exercise themselves in things too high for them they would consider that the wrath of man worketh not the righteousness of God Jam. 1.20 Our wrath and malice against men may provoke the Lord to become as an enemy to us and may hinder the execution of his righteous judgments against them but it can do us no good and them no hurt O! but if we render good for evil and blessing for cursing then will the Lord bless us and do us good 1 Pet. 3.9 and it may be no small comfort to us when we are suffering by them if with the Prophet we can say remember O Lord that I stood before thee to speak good for them and to turn away thy wrath from them who had digged a pit for my soul Jerem. 18.20 Nay according to the son of (i) Eccles 21.27 Sirack we must not curse Sathan and who curseth him curseth his own soul and the Scriptures of truth tells us that Michael the Archangel durst not bring against him a railing accusation and shall we then dare to bring any railing accusation against our brethren and neighbours When saith (k) Tu quis es qui non diligis utique tu qui oras ut homo moriatur malus or as contra malum facti est is duo mali ille male agendo tu male orando tu malus orando incipis esse quando dicis Deus occide malum te facis judicem Deum quaeris esse tortorem respondet tibi Deus nonue me in tuis malis operibus irritasti c. quare si voluntatem tuam haberem te prius occiderem antequam venires si tunc te occidissem inimicum quià ergo male orande deces me quod non feci in te c. August de sanctis serm 4. tom 10. fol. 256. Austin thou prayest for evil to thine enemy thou thy self becomest evil as he was evil by doing wrong So thou now by praying wrong and now thou takest to thee Gods office and becomest a judge pronouncing the sentence and wouldst have him to be the executioner and lictor but if the Lord had thus dealt with thee when thou wronged him and became his enemy thou had not now been to complain of thy brother ah why dost thou desire the Lord to do that to others which he hath not done to thee were it not better to imitate our Saviour on the cross pitying and praying for his enemies c. CHAP. V. When how often and how long or how much time should be spent in prayer 1 Thes 5.17 Pray without ceasing WE shall speak to the first two branches of the question joyntly (a) When and how often both being determined by the Apostle while he exhorteh us to pray continually (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indesinenter sine interusissione or without ceasing 1 Thes 5.17 And our blessed Lord Jesus propoundeth a parable to this very
know when the Spirit with-draweth his help from supplicants Page 600 Sect. II. A two-fold deadness and indisposition one privative by the departure of the quickening and strengthening influence of the Spirit another positive into which we are casten by the opiat of sin Page 602 Divers kinds of causes of this evil Page 603 Among externals Sathan is the chief Page 604 But the root of the matter is within us hereditary sin a mother sin Page 605 To which some gross pollution or conscience-wasting sin being super-added the heart must be very much straitned in it's approaches to God Page 606 What are these sins against which the Saints should especially guard Page 607 What be these sins which more formally and efficiently straiten the heart and occasion deadness and wandering thoughts Page 607 1. Earthly-mindedness 2. irreverence and want of fear 3. hypocrisie 4. want of feeling 5. distrust and unbelief 6. excess and surfeiting either bodily or spiritual 7. wantonness and a spirit of lust 8. discontent with our condition family-contention and whatsoever distemper of the passions anger grief c. 9. not watching the heart 10. nor guarding the outward senses 11. taking unseasonable times for performing these duties 12. disuse omission and want of frequency 13. a giving way to a slight and superficial way of performance 14. ill company ibid. Positive directions and remedies 1. strengthen and fortifie the heart with the cordial of love 2. let us rouse up and awaken our sleepy hearts 3. let us beg the quickening presence of the Spirit of Christ bewailing more the want thereof then the want of his consolations 4. let us diligently mark and observe when the Spirit draweth nigh and when he with-draweth 5. when we set upon any duty let us renew our resolutions to hold our hearts fixed at the work 6. in the intervals of prayer let us give our selves unto holiness 1. do not stint thy self to such a measure of holiness 2. imitat the best examples 3. converse much with the Saints 4. frequent the Ordinances diligently and 5. be diligent in thy particular calling 7. arrest thy heart at the present exercise and work 8. remember 1. the greatness and excellency 2. the goodness and bounty 3. the presence and all seeing eye and 4. the holiness justice and terrors of him with whom we have to do 9. use such a gesture as may be most helpfull to raise the heart 10. thou mayest while indisposed have recourse to a set form and then 11. let frequency supply the want of continuance and enlargement 12. whatever success thou meetest with yet leave not off but still follow on to seek the Lord in his Ordinances till thou find him do not faint nor weary for c. Page 620 Sect. III. Whether our deadness and indisposition will excuse our negligence and omission of duty Page 637 Six or seven reasons for the negative ibid. Our deadness should rather send us to then hold us from the throne of grace Page 640 Motives to stir us up to shake off our laziness indisposition negligence c. Page 640 What copy should we set before our eyes as to our diligence and activity for eternal life Page 643 When and what wandering thoughts do nullifie our prayers and hinder their success Page 644 The testimony of some Divines Page 645 Deadnesse and wandering thoughts a grievous burden to the Saints Page 646 Whether we may be too much inlarged in prayer or meditation Page 648 Of the Popish mystical Theology Enthusiasme c. ibid. Whether the Saints be alwayes precisely limited to the present work in which they are imployed Page 650 Whether sincere supplicants use to be be more inlarged in private or publick ibid. Whether it be a mercy to have our prayers answered when we are cold and formal Page 651 CHAP. III. Whether we may pray for any evil either of sin or suffering Page 652 Some distinctions Page 653 We may not pray for any evil either absolutely or relatively ibid. Five arguments Page 654 Objections answered Page 657 Far less may we pray and wish evil to our brethren Page 663 A word concerning the evil of sin ibid. CHAP. IV. Whether it be lawfull to imprecat the question propounded and limited Page 664 It is certain we may 1. pray against the sins and 2. against the plots of the wicked and 3. that we may complain of their cruelty and 4. that we may pray the Lord to break their snare of success and prosperity and 5. that justice may be executed upon malefactors ibid. But we must not curse 1. without a cause nor 2. for our own cause nor 3. our relations Page 665 The question answered negatively and objections obviated Page 666 CHAP. V. What it is to pray alwayes Page 668 The Euchits confuted Page 669 Whether Pelagians taught that it was needless to pray Page 670 Six conjectures rejected Page 671 The exhortation to pray alwayes and without ceasing supposeth a spiritual disposition Page 674 It answereth the question when should we pray ibid. It importeth assiduity and frequency ibid. It requireth 1. constancy and 2. universality 1. in respect of the object 2. in respect of the seasons time and opportunities whether set or occasional Page 676 An omission cannot be imputed to us unless we be called and oblieged to do Page 677 The least that can be allowed for a set course of prayer is twice a day Page 678 What time of the day fittest Page 679 Scripture-instances with some variety Page 680 How we may discern the occasional season of prayer Page 681 What is done in it's season whether set or occasional is said in Scripture to be done alwayes Page 683 There ought also to be an universality in respect of the subject Page 684 Lastly it importeth perseverance Page 684 How much time should be spent and how long should we continue at prayer Page 685 Whether it be lawfull to use repetitions and what repetitions in prayer Page 687 A word concerning ejaculatory prayer Page 691 The Saints have continued for a considerable time at prayer Page 692 An exhoration to frequency Page 693 A word of caution take heed lest custom and frequency make us customary and superficial in prayer Page 695 PART IV. Of the return of prayer CHAP. I. Of the success of prayer Page 695 Sect. I. The Christian is the only worthy and invincible man Page 696 Prayers and tears the arms of the Church Page 697 How the holy Spirit expresseth the power and prevalency of prayer Page 698 Sect. II. The Atheists great objection all things come alike to all answered Page 701 What the Lords hearing of prayer importeth Page 703 Hence several arguments proving that the wicked receive nothing in answer to their prayers Page 704 Why then doth the Lord bestow mercies upon them Ans Page 706 Four wayes of the Lords hearing the prayers of his servants Page 710 A delay to give or denial of the particular askt may be a gracious answer of
would pitty such a fool in his misery And yet who doth lay to heart that he is the man and that this is his own case and condition while we are in the (r) 2 Cor. 5. vers 1. earthly house of this Tabernacle we are Pilgrims and Strangers Heb. 11. vers 13. We are far from home but our father is not unmindfull of us He lets us not want Bonds and Bills of Exchange under the broad Seal of Heaven and so cannot be lost they are registred in the sacred Volume and we may have an extract when we will We have the credit and fidelity of the great King morgaged as it were for our security and that He who gives which is singular will also answer these credential Letters only they are as so many black Bonds and thou canst lay no claim to them till thy name be inserted And our kind Father from time to time doth warn us entreating that we would fill up the blank that we would become willing and content to be happy and rich that we would pray for an heart to prize the heavenly Treasure and for an hand to write-in our name in these evidences to write it with a pen of Iron and the point of a Diamond there to abide for ever And then that we would ask a tongue wherewith we may plead at the mercy seat the performance of these promises and that God would answer his owne bills And thus Prayer is that Manna on which the true Israelite can live and use it for all kind of food The Rabbins imagine that whatsoever kind of meat the Jewes desired and longed for their Manna while they did eat it did perfectly rellish the same Certainly this our Manna will suite with can answer and satisfie all sorts of appetits nay it will serve not only for meat but also for medicine in every case and condition for every bussines and in all things Prayer is usefull Phil. 4. ver 6. It is that true money far more excellent and profitable then what the preacher speaketh of Eccles 10. ver 19. That only answereth all things vendible and can purchase the commodities for this work and help for every purpose What is said of the whole of holines in generall 1. Tim. 4. ver 8. may fitly be applyed to Prayer in particular it is profitable for all things it is that faithfull and happy messenger which alwaies returnes with an answer of peace But that we may stay no longer in the porch in handling this most weighty point which may be called the marrow and sum of practicall divinity we purpose in the Lords strength to follow this method 1. We will enquire after the nature of Prayer and endeavour to shew what it is 2. We will name the qualifications and requisits of an acceptable and prevailing Prayer where we will more fully speake of that faith which is so necessary to the audience and acceptation but little minded in the performance of this duty 3. We will propone some cases and questions which may occur concerning the practice of Prayer 4. We will proceed to the returne of Prayer and enquire after the severall wayes God observes in answering our Pâ—ayers and of the certainty of successe notwithstanding of the many atheisticall cavills of Prayerlesse souls closing all with a word of exhortation containing diverse motives to stirre us up to the diligent and constant practice of this promising exercise with an answer to objections PART 1. Of the Nature of Prayer IN opening the nature of Prayer we will 1. speak of the diverse notions and considerations under which Prayer may fall 2. Of the Names given to it in the Word 3. We will describe it 4. We will enquire to what faculty of the soul it belongs and in what act it consists 5. We will speak to its subject and of the Persons on whom this duty doth ly 6. Of its object and to whom we should direct our Prayers 7. Of the matter of Prayer for whom and for what it should be poured out where we will take a view of the ground warrand and foundation of Prayer and inquire after the meaning and extent of the promises 8. Of the author of Prayer and the help of the spirit 9. Of the altar whereon this sacrifice must be offered CHAP. I. Prayer considered under diverse respects as a Gift as a Grace as a Duty and as a Mean Psal 12.5 For the sighing of the needy now will I arise saith the Lord Mic. 3.4 Then shall they cry unto the Lord but he will not hear them Hos 7.14 And they have not cried unto me with their heart when they houled upon their beds THere be too many theaters in the world who with their counterfeit money deceive the simple yet there are moe who with such coyn would carry on a trade with heaven and who dare offer to him from whose eyes nothing is hid such trash and refuse but he cannot be mockt he will not owne or accept what hath not the stamp of his spirit Carnal desires though vehement and fervent must not be called Prayers they deserve not the name of crying unto him and though they flow from the heart and carry alongst with them some kind of performance of duty yet they shall not prevail he who pities the sighs and broken words of his honest supplicants and will arise for their help will not regard the tears and cryes of these hypocrits and it s no small part of our task to find out a touch-stone whereby we may try the money wherewith we trafficke for eternity Mal. 1.8.14 and to discover the halt and the lame that we may not dare to offer such corrupt things to the great King whose name is dreadfull in all the earth least he spread upon our faces the dung of our sacrifices Mal. 2.2 3. And now in the entrance we would observe that Prayer may fall under a fourfold notion and consideration 1. As a Gift 2. As a Grace 3. As a Duty 4. As a mean appointed of God for obtaining the good things he hath promised 1. Wicked men as they may be eminent for parts and other gifts so also as to the gift of Prayer they may tender up an excellent supplication both for matter and expression to the delight and edification of the hearers and to the emolument and good of those who joyn with them but with another heart Gifts abused though they profit not the receiver but exceedingly aggravate his guiltiness yet they may tend to the spiritual advantage of others why might not these work-men who built an ark for Noah and his family perish in the deluge But 2. As many gracelesse souls may have the gift of Prayer So many precious ones may want that gift as to any eminent measure and degree they may poure out their souls before the Lord with much affection and tenderness who being of small parts have not this gift for the edification refreshing and stirring up the
affections of others yet I have known not a few who as for naturall parts have been reputed weak and simple and who have had no great dexterity in worldly affairs yet have been eminent not only for grace but also in the gift of Prayer the Spirit according to the Word Rom. 8.26 helping their infirmities and enabling them to pray as they ought not only by enlarging their hearts with holy desires but also ordering these desires and supplying fit and pertinent words for expressing of them to the admiration of the hearers yet it is too evident that many of the saints want this Gift as to any considerable measure who albeit upon this account they may be humbled and with submisson complain to God because of this infirmity yet need not be too much discouraged though the Lord hath not bestowed on them such a measure of knowledge and utterance as upon some others yet he hath not with-held from them the Spirit of grace and supplication What though thou canst but sigh with the needy Psal 12.5 and groan with the Prisoners Psal 102.20 What though thou canst but chatter as a cran and mourn as a dove Is 38.14.5 The Lord can read and understand that hand-writting he knows the meaning of abrupt and broken words proceeding from a broken and contrite spirit and will perform the desire of such disconsolat ones As for the two latter considerations there is an usuall mistake on both hands carnall hearts who make little conscience of duty look on Prayer as a mean and the Saints who dar not omit their duty too often forget the reward these who ask amisse and cannot lay claim to the promise yet will use Prayer as a charm and spel they fear no evill because they say their Prayers every day and the true Israelits who may draw nigh to God as a father in confidence to be heard so trade with heaven as if a storm did alwayes follow them when they went to sea and as if their vessell could not escape the Pirats and thus though they will not be idle but must hazard and send many Packs to sea yet they expect not ever to hear of them again and though the Lord pitty such and will not deal with them according to their fears yet often he hideth his face for a while and maketh them meet with many contrair blasts because of their diffidence that though their Ship come safe to shoar at length yet the voyage proveth uncomfortable and dangerous and a considerable time may interveen before they hear of their return Thus we may speak of Prayer under all these four respects But O! if the Lord would be pleased so to blesse these weak endeavours that they may prove helpfull for preventing a divorce where the Lord requires an union that all of us may have such a measure of the spirit of grace poured out upon us and may 2. be furnished with such gifts and abilities for ordering expressing our desires And may 3. be so inabled to make conscience of our duty As that 4. We may go about the performance of it with cheerfulness and confidence knowing that we shall not seek his face in vain that thus grace may sanctifie our gifts and successe may accompany our work that albeit to our apprehension there must still be a distinction yet there may be no more a separation but that in all our supplications these may joyn hand in hand and may be really united so that we shall not need to prosecute the difference any further only as occasion shall offer we will adde a word by way of remedy for curing or preventing what may be found wanting or amisse in our Prayers as to any of these respects and considerations looking up to Him who only can (a) Rom. 8.26.27 help our infirmities and teach us to Pray as we ought and according to the will of God CHAP. II. Prayer held forth under several Scripture expressions Paralleled for preventing mistakes Math. 7.7 8. Ask and c. for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Jam. 1.6 Ask in faith nothing wavering And 5.16 The effâ—ctuall fervent Prayer of a righteous man availeth much Eph. 6.18 Praying alwayes and watching thereunto with all perseverance c. DIvers names and expressions if the difference be not meerly literal and grammatical must contribute not a little for clearing of the nature of the thing it self it will not then be impertinent for us here to ponder a little the different wayes whereby the subject of our present enquiry is expressed in Scripture especially since such a view in the porch some brief observations for explication being intermixed may help to prevent a double mistake the one of carnall hearts who because they find Prayer some times held forth under words that seem to import no great difficulty seriousness and diligence as to ask seek call cry knock c. are ready to apprehend that it is an easie task to pray and that they need no further trouble themselves if they can utter some few words in a formall way and on the other hand the Godly hearing of such importunity in Prayer such fervency watchfulnesse perseverance wrestling weeping c. are in hazard to draw hard conclusions against themselves as if they never had yet prayed acceptably Albeit now we may not speak at any length to these material cases it being one of the main designs of the practicall part of this treatise to give some clearing to these yet for the present we may set before both the presuming Atheist and the tender Christian what through the blessing of God may prove a remedy to both if they will be at the pains to compare these Scriptures together and thus seek after the sense Carnall men may see that there is difficulty in the work and that lip-labour is no Prayer and the Godly who offer up the desire of their heart to God need not be discouraged though at all times they have not such enlarged affections zeal and continuance as some of Gods children upon speciall occasions have had And as this parallel may now be helpfull to that purpose So it may give some light when we come to speak of these cases more fully in the qualifications of Prayer and to what we are to say concerning the nature of it here Chap. 4. 1. We will begin with such expressions as seem to import no great difficulty And thus to pray 1. Is but to ask Mat. 7.7 O! but stay a little fond atheist and remember not every one who saith Lord Lord shall enter into the kingdome of heaven except he be a doer of the will of God v. 21. Thou must then be a doer as well as an asker and thou must ask in faith nothing wavering and with an honest and single mind Ja. 1.6 8. And thy end must be pure and holy for many ask and receive not because they ask amisse Ja. 4.3
of a trench-man shall he who searcheth the heart and trieth the reins he who knoweth what is in man and needeth not that any should testifie of man Jer. 17.10 go to another and ask what are the purposes and desires of the heart Though then we deny not the concurrence of the understanding but wish that all that is within us may joyn and were imployed in this spiritual and solemn exercise yet all the faculties of the soul are as so many attendants to wait upon the heart till it draw nigh direct it's desires and present it's supplications to the great King But let none mistake as if we thought that the will by a new act did reflect upon it's desires and thereby did order and offer them to God 1. Such a reflexion will be found contrary to experience if any will descend into his own heart and look back upon his own actings he will not find it there or that he stood in need of any such new act And 2. it will be hard to shew what such a reflex act did import and to what kind of volition it should be referred The will then by one and the same act and in the same instant of time desireth and desireth from God as one and the same act is 1. the desire of the soul and 2. the desire of such an object So 3. from such an hand and fountain Yea some with (u) Scal. exercit 317. desiderium quasi de sideribus quod res desiderata expectetur de caelo Scaliger for which he is unjustly reprehended by (x) Theop. Raynand mor. discip dist 3. quaest 2. art 3. § 183. Raynandus do think this last respect to have occasioned the word so that according to the Etymon of it a desire is that which is expected from the starres which Pagans did think to be and worshiped as Gods from which conceit as some think did also arise the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus one and the same act of the will is extended of necessitie for it must have some matter about which it must converse 1. To its object 2. Directed to God And 3. referred to such and such an end And only to our apprehension and for distinctions sake these severall respects and formalities are differenced as to Prayer where they should be really united in one and the same act but yet there is ground for such a distinction and precision since every desire is not directed towards God nor doth aime at a right end And thus for explications sake we may affirm that in Prayer there is a kind of (y) no immaterial thing such as the will and its actings is capable of any proper and quantitative dimension and extension Extension and enlarging of desires 1. to the right fountain for a supply and 2. to the right end and marke And 3. to the right rule for bounding and limiting of it both as to matter and manner so that Prayer formally and as such doth import not the desire it self which is as it were the materiale and in it self considered is indifferent and determinable otherwise but this Offering and directing of our desires to God for thereby desires acted and powred out by way of Prayer are distinguished from all other desires which want this qualification and deserve not the name of Prayer But alwayes it would be remembred that this Christian sacrifice is not like the material and Leviticall oblations for every one as being a preist to God Rev. 1.6 may offer up his own sacrifice Christ indeed must be our Altar and high Priest and the holy Spirit must bring fire and incense but the heart it self must offer up its own desires it needs not run to another Priest nor employ the mind and understanding to take its offering and present it to God These things being premised for explication let us now collect from Scripture some few reasons not so much to stop the mouths of subtile disputers as to convince negligent worshipers of their sin and to minde them of that which is the life and main ingredient of this solemn performance Argument 1 Reas 1. That which God doth especially require and look for in these that draw nigh unto Him that must be the chief and principal part of Prayer whereby in a special manner we approach to Him But it 's the heart that God mainly requires and looks after in all those Jer. 12.2 Ps 34.18 Prov. 23.26 Argument 2 2. That must be the chief part of our worship for the want whereof the Lord is most provoked and specially complaineth But God is most provoked when our heart doth not joyn in the duty when we draw nigh to Him with our mouth and honour Him with our lips and keep our heart far from Him Is 29.13 Matth. 15.8 Argument 3 3. That without which our prayers are no prayers they deserve not the name that must be the prime of the duty But without the heart there may be a voice much crying and howling and yet no Prayer in Gods account Hos 7.14 If our heart be not right God will not value our requests Ps 66.18 Argument 4 4. That which answereth Gods call and invitation and promiseth to seek His face that must be the main agent and pleader at the Throne But the heart as the Master of the house undertakes in name of the rest offers to welcome Him invites Him to come in and tells Him that it will look up to Him and seek His face and how I would ask if not by Prayer and Praises Ps 27.8 Argument 5 5. That which God heareth and answereth that must be Prayer But it is the voice and cry of the heart its panting longing and desiring that He heareth and will satisfie Ps 10.17 and 145.19 Argument 6 6. That which mainly knits and unites us to God must be the main and principal thing in Prayer whereby in a special and solemn manner we ascend unto God close (z) Gen. 32.24.26 with Him and will not let him go till He blesse us But it is the heart and affections that especially do unite and knit us to God He regardeth not other bonds if these be wanting the distance still continueth so long as the heart is removed from Him Mark 7.6 Matth. 15.8 Argument 7 7. There may be much light in the understanding a great measure of knowledge of the promises and a great dexteritie to plead them with much eloquence and yet nothing of the life of Prayer nothing but the carcass or rather the picture and shadow of Prayer which God will not regard more then the cry of these foolish virgins who very pathetically and in much anguish of spirit said Lord Lord open to us not having had their hearts prepared to meet him while he came unto them Mat. 25.11 12 8. And on the other hand if the heart of a needy simple one can but sigh or groan if it can but chatter as a cran and mourn as a dove the
world in the three partticulars mentioned Joh. 16.8 9 10 11. And Camero tells us that the word both in Greek and Latine properly signifieth (t) Cujus consilium requiritur in re difficili Cam. loc cit vid Vlpian apud Gerh. loc cit Paracletus inquit Vlp. est qui alicui suo patrocinio succurrit one who 's counsel is askt in any difficult case and the (u) Cam. ubi supra in Math. 19.3 p. 179. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though barbarous yet usuall enough among the Jews after their dispersion and reteined by the Syrian interpreter Joh. 14.26 is by the Targum on Job 16.20 and 33.23 made use of to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie one who speaketh distinctly pertinently and comfortably and so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated Comforter or Instructer and accordingly our Saviour having applied this epithet to the holy Spirit fitly subjoyneth Joh. 14.26 he shall teach you all things c. and this Gerhard cannot deny and we may close with his interpretation of the word except in the controverted particular too rashly added by him as being most full and pertinent for clearing what is meant by the word in that place while (x) Geth ubi sup saith he the spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby is implyed that we receive from him comfort instruction firmnesse and stabilitie government and counsell quickning correction strength defence and preservation You 'll say the same word is applyed to Christ 1. Joh. 2.3 to hold out his intercession for us Ans the subject matter there doth shew that the word holds out Christs pleading and interceeding for us and that he is our advocat but must this ambiguous word signifie the same thing while applyed to the holy Spirit and while the context and parallel places do exclude such a signification Christ is our Advocat with the Father to plead the pardon for sinners which He hath purchased with his own blood and thus saith (y) Beza in loc personam quodammodo deprecatoris sustinet totaÌ„ hoc munus usque adeo uni Christo proprium c. Beza none in heaven or earth yea not the holy Ghost can without grosse impiety be called our Advocat Though upon other respects the Spirit also may be called our Advocat 1. Then Christ is our Advocat in heaven the Spirit our Advocat on earth 2. Christ is our Advocat with the Father to plead for us the Spirit is our Advocat against Sathan and the world to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments and to defend and protect us against the power and tyranny of old Adam of the lusts of our hearts within and of temptations from without 3. Christ is our Advocat at the throne of Grace the Spirit is our Advocat within us informing directing strengthning perswading and comforting us 4. Christ pleads for an acquittance and discharge to us because as our Cautioner He hath paid the debt the Spirit pleads with us to run to Christ and to lay hold on Him for our Cautioner 5. Christ maketh intercession for us the Spirit helps us to interceed for our selves by stirring up holy affections in us and putting words in our mouth 6. Christ interceeds by His blood it hath a voice and can speak Heb. 12.24 the holy Spirit interceeds by His work whereby he helps and assists us to pray according to the will of God Rom. 8.26 27 He interceeds by our prayers which being His work is therefore called His intercession And thus we do not deny nor in the least diminish the gracious administration of the Spirit according to that voluntary oeconomy He hath undertaken for the Saints We desire to admire with thankfulness this His wonderfull condescension and to say with the (z) Ps 113.5 6. Psalmist while he pondered thesteps of providence Who is like unto the Lord who thus humbleth Himself but it were a poor requittal for such bounty to ascribe to His infinite Majesty any work or dispensation that doth as Prayer and Intercession import imperfection inferiority subjection or dependence though what only importeth power efficiency and influence should be ascribed to Him as the cause and author and must denominat the Saints as the subject in which it is terminat So much for the intercession of the Spirit Now we come to speak to that sweet and excellent point the intercession of our blessed Head for His members on earth You will say is He not equal with the Father and Spirit Pâ—il 2.6 Is it not then below such a glorious Person to humble Himself to plead and make intercession Ans We shall remove this difficulty when we come to show how Christ doth interceed whether as God or as man But that He doth interceed for His people is certain and cannot be denyed by any who acknowledge the Scriptures See Heb. 7.25 Rom. 8.34 1 Joh. 2.1 c. But let us here take notice of the policy of Papists who that they may lay a foundation for the worshipping and invocating of Saints and Angels maintain that we may not improve Christs intercession by making it the object of any petition in our prayers yea some of them do so speak as if indeed they denyed that he did interceed for us albeit they would seem to be tender of His honour whiâ—e they thus plead This form of Prayer saith (a) Barrad Harm Evang. Tom. 4. lib. 5. cap 12. one of them as not agreeing to the excellency of Christ was never heard in the Church Christe Iesu or a pro nobis Christ Jesus pray for us The Catholicks saith (b) Salmâ—r Tom. 15 disp 8. in 1 Tim. 2. pag 476 Vid. Lindan in concl disc pag. 143. another do not pray to Christ to pray for them lest they should seem with the Nestorians to place two persons in Christ the one of the Son of God the other of the Son of Mary Thus they would cloke the matter while they make way for their idolatry and provide a plea for their invocation of Saints as Mediators to interceed for them since they (c) Swarez speaketh more cautiously and modestly then others For saith he Regulariter publicè non oramus Christum ut pro nobis intercedat ad vitandum scandalum ne videamur ad Illum tanquam ad purum hominem oraâ—e Swarez de Virt. Stat. Rel. Tom. 2. lib. 1. de or cap. 10. § 16 18. He doth not deny this kind of Prayer to be of it self lawfull but only because of the bazard of scandal which may be guarded against as he granteth Non est per se intrinsece malum hoc modo ad Christum orare si recta fide intentione fiat id est non dividendo personas sed naturas Swar loc cit Tom. 1. in 3. And for this he citeth Cajet Cordub Canisius may not put up a prayer to
deal with him as he did Adonijah he will not tear thy supplication and make it a dittay against thee for taking away thy life only beware of Adonijah his heart do not design treason as its thought he did while thou presents thy desire tâ— the King if then thou wouldst ask what course thou shouldst take that thou mightest be saved I would tender thee no better advice then Peter did to Simon the Sorcerer while he was yet in the gall of bitterness and bond of iniquity Act. 8.23 22. repent of thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee And to presse this so necessary advice and exhortation let us brieflly by way of motive and encouragement hold forth some grounds which may serve as so many arguments to vindicate the point from the Antimonian dream 1. What ground hast thou to entertain the least scruple concerning thy duty to pray to God and bemoan thy condition to him to perform this part of worship which not only thy indigence but also his honour calls for at thy hands what seest thou what do Antimonians hold forth unto thee for taking off the tye and obligation which thy condition and dependance thy wants and fears and Gods law written in thy heart and in the Scriptures doth lay upon thee Can thy former wickedness make thee now a Libertine can it pull out thy shoulders from under the yoke 2. Thou being convinced of thy duty wilt thou ask whether thou mayest perform it or not There can hardly be a clearer contradiction imagined then to say its my duty to pray and yet I may not I ought not to pray I am infinitly obliged to do and yet I should not do for what call ye duty but that which we are obliged to do Was there ever such a subtile notion as to abstract duty from the obligation to do Or can there be a more unreasonable fancy then to say that these who are under the means may not use them true it is that after death the case is altered thou art no more under the means neither doth the King call and invite thee to come but yet even then if he would hold forth the golden Scepter to the damned as now he doth to the unconverted they were obliged to draw nigh the Throne 3. Art thou not convinced that grace is lovely and desirable and from whom canst thou desire it but from God and that 's to pray for what is prayer but an offering up of our desires to God 4. For thy warrant thou hast the command of God again and again repeated in the Word 5. Many sad threatnings denounced against kingdoms families and persons that will not call upon God 6. Thou hast seen heard and mayest read of many judgments temporal and spiritual poured out upon such as did not call upon him 7. We may with the Apostle in another case 1 Cor. 11.14 appeal to nature it self doth it not teach him that is in misery to cry to him who is able to help and relieve and to intreat him whom he hath wronged and off nded to pardon and forgive Thus the light of nature discovereth this duty to Pagans and as with a double cord bindeth it unto thee who also hast the light of the Word pointing out that way to thy feet 8. Several talents bestowed on thee for this effect do call to thee to improve them What hast thou not some natural power and ability to desire and expresse though not in a spititual and saving way thy desires to God 9. Doth not thy conscience draw thee to the Throne Doth it not accuse and challenge thee when thou omittest this necessary and as I may call it natural duty 10. Hast thou not many wants fears c. and what do all these say unto thee but O! run to the Throne for a supply and remedy 11. The greatness of the priviledge that thou mayest approach the great King doth call upon thee to impâ—ove it together with the great benefits which thereby may be purchased Yea 12. though there were no other income then the present effect which usually it hath on the heart to enlarge fit and in some measure dispose it for becoming a temple for the holy Ghost and to be a fit room to receive and welcome the King with all his train of attendant graces which are the harbingers of glory nay it is not only a disposition but a beginning of the saving work prayer if serious is a turning of the heart to God it s a spiritual and converting motion of the soul it s the first breathing of the new creature desire of grace say Divines is grace Certainly if it be effectual and resolute it must be so and desire is the life of prayer and without it there is no prayer so that such as forbid the unregenerate to pray do disswade them to be converted and turn to God or begin the saving work of grace prayer is not only a converting ordinance but also the first breathing of the converted not only a mean but also a part and the first fruit of conversion 13. The doleful and sad consequents that must follow the contempt of this promising remedy the King ere it be long will tear these proud rebels in pieces who would not submit and supplicate him for a pardon 14. The great advantage that may be expected that probability if not certainty of successe that God will fulfill thy desire may as a strong cord draw thee nigh to God thou hast not one but many encouragements to excite and set thee a work 1. Gods bowels opened in the Ordinances and his arms stretched forth to embrace thee 2. His call and invitation his counsel entreaties requests expostulations c. together with his solemn protestation that he delights not in the sinners ruine but rather that he would draw nigh to him that he might live while the King inviteth the traitor to come and seek his pardon what should discourage him 3. His Ordinance and appointment in making prayer a mean for that end they who teach that sinners cannot expect a blessing on their offering up their desires to God do say yea though we did abstract from his fidelity in fulfilling his promises that God hath appointed that Ordinance in vain 4. His stirring up the heart and filling it though by a common work of the spirit with such desires and purposes as are fit materials of prayer do say that if we will improve that season the Lord purposeth not to send us away empty he will not be wanting to promove what good he begins to work in us till we resist his spirit and first draw off and lye by and thus stifle the new birth in its conception 5. God's satisfying the natural appetite of inanimate creatures and fulfilling the sensual desires of the brutes and brutish requests of sensual men when selfish Ahabs have opened their mouths for outward mercies and deliverances he hath filled them
these spiritual sacrifices of prayers and praises which deluded idolaters do offer up unto them As for that glasse of the trinity in which they imagine the Saints to behold all things that concern them and so what prayers are offered up unto them many Papists long since have dasht it in pieces as being ashamed of such a groundless invention So Scotus Bonaventura Gabriel Câ—â—â—m and (i) Quos simpliciter illud coÌ„mentum rejicere affirmat inter quos enumerat ipsum Thomam sect 9. omnes Thomistas sect 14. omnes Theologos sect 15. ex quorum placitis argumentatur contra hoc fictitium speculum Mart. Becan theol schoi part 1. tract 1. cap. 9. q. 13. others whom the Jesuit Becan citeth and followeth to which we may add Henricus Gandavensis quoâ—â— 6. art 4. whom (k) Dom. Bannez in 1. tom 1. ad quaest 12. art 8. Bannez will have the first who removed the black from the back of that glass and our learned Country-man Io. Major in 4. sent dist 49. quaest 5. So that (l) Quilibet beatus videt in verbo hee est in essentiâ divinâ tanquam objecto cognito ut explicatur ab aliis ea omnia quae pertinent ad suum statum ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art 6. haec Alvar. in 3. quaest 10. art 3. disp 55. § it Didacus Alvarez hath wronged himself while he would abuse the reader in making him believe that all Theologs with Thom. 1. part quaest 12. art 6. but as he hath mistaken the thing so also he or the Printer the figure for in that sixth article Thomas speaketh not one word to that question but art 8. do teach that the Saints by beholding of God do (m) Rectè Calvin in 1. Cor. 13.8 imaginantur inquit Papistae sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum sed profanum est figmentum prorsus gemilitium quod Aegyptiacam Theologiam magis recipit quam Christianae philosophiae conveniat c. see in him all things that belong to their state You will say what prospect have they who reject this glass found for the Saints to look down from heaven to earth Ans Martin (n) Becan loc cit Becan for healing the wound he had made bringeth three sorts of plaisters nor knowing any thing on which he could rely 1. The report of those who daily come from earth as if the dead after their arrival in heaven made it their work to shew to their brethren what was doing on earth when they removed from it 2. The relation of Angels as if these ministring Spirits for the heirs of salvation did minister unto them after they were brought home to their Fathers house they are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ministring Spirits to them who shall be not to these who already are heirs and inheritors of salvation Heb. 1.14 3. Revelation from God as if the Lord did say unto them pity such and such a man for he prayeth unto you but will not the Lord rather pity and shew mercy of himself then wait upon and thus as it were deal with others that they may deal with him for that effect And then I would ask what warrand they can produce for such a revelation and how they came to know it before it was revealed unto them and whether it be an extraordinary dispensation or not whether the Lord maketh such a revelation to the Saints immediatly or by some signes and instruments and what these are c. (o) Bell. de sanct beat lib. â— cap. 20. Bellarmine finding himself at a loss here having alledged four opinions of the Roman Rabbies he leaveth the question with this uncertain determination that one of these four viz. that dream of the glass of the Trinity is most probable and another viz. the last of Becans subterfuges concerning divine revelation is more fit and efficacious for convincing of haereticks and that the other two are not satisfactory We may fitly here alledge Erasmus his pithy Sarcasme as being more pertinent then Arguments while we have to deal with such obstinat adversaries There was one saith (p) Apud Chemn loc cit pag. mihi 296. he who in the time of a storm being in great danger and seing every one to run to his tutelar Angel reasoned thus with himself If I should now call upon our Nicholaus to whom the care of Sea-men is committed perhaps he will not hear me and is ignorant of my hazard and though he know my condition and hear what I say yet what know I but he may be so busied and taken up with the complaints of others that he hath no leasure to help me therefore he resolves to take the surest and shortest out and immediately to run to God in Christ who is able and willing to pity us and who hath commanded us to call on him in the day of trouble and promised to deliver us Ps 50.15 Surely that (q) Vid Chem. ibid. Nobleman that was with George Duke of Saxony at the time of his death did rightly determine the controversie that was among the Moncks some counselling him to pray to Mary some that he would pray to the Angels others to this and that Saint O! saith this Nobleman your Highness as to civil and politick affairs used alwayes to say that the streight way was the shortest and best wherefore then suffer ye your self to be misled by looking after these Maeanders these crooked and by-wayes and do not rather directly run to God in Christ who is able and ready to help all these that come unto him Arg. 4 4. We must pray in faith nothing wavering Jam. 1.6 But Papists cannot pray to Saints in faith they must waver and doubt 1. of their warrant for there is no such thing enjoyned in the Word as we shall hear themselves confess O but saith the Lord what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12.32 Thou must saith (r) August de consensevang 1.2 Deum sic colere oportet quomodo scipsum colendum esse praeceâ—it-â—orare aliter quam Deminus docuis non ignorantia solum sed culpa est quare honorandus esse non intelligitur nisi ipse docuerit honorandum dei honorem per Deum docemur non est de Deo humanis judiclis sentiondum Aug de trin lib. 5. Austin so worship God as he hath prescribed and if thou pray otherwise then he hath taught thee thou offerest to him the sacrifice of a fool thou must not make thy reason a rule for his service 2. They must doubt whether these new patrons will accept of that piece of homage from their hands since in the Scriptures we read of none who would thus suffer their master to be robbed of his glory 3. They must waver and
upon what opportunity the Lord doth offer unto us and thus to give carnal men the advantage of Christians as to the observation and right improvement of providence For though such take little notice of his band yet they observe his work and what price he putteth into their hands and will not be so foolish as to walk in that (k) Remember the question is not concerning sin and duty but expediency and inexpediency way they see hedged up with thornes nor to slight any promising opportunity calling them to enter in at an open door But 2. we must not lay so much weight upon providential occurrences as to make them the alone or main guid in our consultations for if there be much lying at the stake a contrary blast must not hinder us in our course when we must buy and the market will not last we should not say the day is not fair and if God called me to go from home he would make the Sun to shine upon me Ah! fool thy necessity doth call thee to go but the Lord doth not promise to bind up the clouds while thou art on the way Yet 3. if the Lord by some special remarkable or unexpected providence doth as it were crosse our way or open a door formerly shut and that after thou hast been a supplicant at the Throne for direction and success thou mayest with some cautions look upon such a dispensation as sent by way of return to thy prayers If 1. thou canst say that thou hast respect to all God's Commandments and labourest to approve thy self to him in thy whole conversation if thou makest conscience of thy wayes and art not a stranger to a spiritual and close communion with God so that thou hast not now gone to him in a fit and good mode or while thou art in a strait and as it is thy constant course to commend thy wayes to him so thou trustest and dependest on him and if while thou art living in a dependance on him and waiting for an answer in a grave and weighty business that deserveth thy serious consideration and much deliberation he send thee such a dispensation thou mayest look upon it as a warning and message from the Lord. But 2. be not too rash but wait a while go to him again and ask his help and assistance to make a right use of that dispensation And 3. in the mean time thou mayest take a view of the motives which may induce thee to undertake such a business or may draw thee off and what may be the consequents of the having or wanting such a supposed mercy c. And if in thy inquiry and consultation thou findest nothing from thence to counter-ballance the impression which that dispensation hath made upon thy spirit but rather much to second and concur with it and thus findest the Lord inwardly to back and carry that work home upon thy heart and make it as a strong cord to draw thee who formerly was in some sort of suspence not knowing what hand to turn thee to thou mayest with some confidence say Now I see the Lord making good his word to me in bringing the blind by a way he knew not and making darkness light before him Isa 42.16 But remember though the present case be concerning expediency and inexpediency gain and losse outward advantage and disadvantage yet not simply as if there were no more to be enquired after but in reference to the sanctified use thereof as it may be a mean and help to us in glorifying the giver and for working out our own salvation O but whatsoever dispensation would draw us aside from the holy commandment and would lead us to any sinfull way let us not hearken to it but let us reject and abominat it as a temptation (n) Proâ— 28.1 The l righteous must be bold as a Lyon and with resolution set himself against all mountains of opposition not hearkening to the voice of any work that would stop his ears from hearing and obeying Gods Word 4. As we have no warrant to ask and upon every occasion to expect such weighty and remarkable dispensations so to value too (m) See Ass 1.2 much and to be led by ordinary occurrences and common dispensations of providence were foolishly to bind our selves with setters of our own making and superstitiously to set up and follow a directory of our own devising and with our own hands to plait a net for catching our selves and to wreath a yoak about our own necks and those who are so far deluded as to walk by such a rule would rather be an object of compassion then derision as being infatuated and given over to the hight of folly and delusion But 5. that which seemeth to be most intricate in this question is whether or not it be lawfull with Abrahams servant to pray that the Damsel who shall say drink and I will draw water for thee and thy Camels also may be the woman thou hast appointed for thy servant Isaac Gen. 24. 14. And with David to say If he speak thus thy servant shall have peace 1 Sam. 20.7 And if with Jonathan we may conclude that if they say come up unto us we will go up for the Lord hath delivered them into our hands 1 Sam. 14.9 10. We did not enquire if with these Pagan priests and sorcerers 1 Sam. 6.9 And with Timotheus 1 Maccab. 5.40 we might go to the devil as the custom and superstition of these men and the event answering their sign doth shew they did to ask a sign from him Neither 2. did we enquire if we might with Gideon Judg. 6.36 desire that the dew should be on our fleece while it is dry upon all the earth because such a sign is altogether impertinent and hath no connexion with the end for which it was sought and is of it self miraculous and so may not without an extrordinary call and warrant be desired and ask't but we did enquire if it be lawfull to desire and pray the Lord to make some ordinary dispensation having some connexion with the present business a sign for discovering his purpose concerning the event of such a business and our call to go about it For Ans 1. None will be so rash as to condeme those holy men who no doubt in this were directed by some extraordinary instinct of the Spirit of God But 2. since the persons were eminent and not in an ordinary condition and directed by a special we will not say revelation yet impulse and motion their practice must not be look't upon as a general rule and pattern which we may imitate upon every occasion Yet 3. we dare not so limit the servants of God as to say that in no case they may take such a course and make use of those examples if these cautions were observed 1. if the person be eminent in holiness 2. under some great tryal and strait so that the case is grave weighty and intricate
with (n) Thom. 22 q. 83. art 4. in corp Omnes orationes nostra ordinari debent ad gratiam gloriam consequendam quae sosus Deus dat c. Cajet in locumâ— negat orationem non ordinatam ad consecutionem gratiae esse simpliciter orationem vel actum religionis Thomas and Cajetan whose words if rightly understood may admit an orthodox sense albeit to the first view it would appear that they denyed that temporals should be askt But (o) Guido de Ba. super lecreto part 1. dist 95. § Presbyteros cit sola aeterna petâ—nda esse decens enim est inquit ratiouabile ut ista-petantur a Deo non transitoria caduca sed part 2. causa 12. q. 1. § habebat docet temporalia esse petenda quo modo in quem finem vid. loc Guido de Baisio hath here fallen into such a manifest contradiction that I know not what can be said for his vindication but leaving that task to those of his profession we shall only propound one or two objections which might as we conceive stumble some weak ones Obj. 1 Object 1. We should be carefull for nothing for none of these temporall perishing things nor lay up for our selves treasures on earth nor take thought for our life what we shall eat what we shall drink or for our body what we shall put on it is pagan like to take thought for to morrow or to seek after these things Philip 4.6 Mat. 6.19 25 28 31 32 34. we must not labour for that meat that perisheth but only for the meat that endureth unto eternall life Joh. 6.27 and were it not to mock and tempt the great God and to prostitute one of his ordinances taking his name in vain if we should pray for such things for which we may not take thought care or labour Ans These and the like Scriptures do not cannot condemn all sort of care and labour for these things not a moderat orderly and subordinar care and labour for and provision of them for that is frequently enjoyned as a duty and hath accordingly been accompanied with successe and a blessing as we ought to be fervent in spirit serving the Lord so we must not be slothfull in businesse that concerneth the outward man Rom. 12.11 we should follow our calling and may work with our hands that we may have lack of nothing 1 Thess 4.11 12. yea and if any man do not care and provide for his family he is so far and in respect of his negligence which the very light of nature doth condemn worse then an infidel 1 Tim. 5.8 And thus we may well retort the argument what we may (p) August ad prob de ordeum hoc licer orare quod licet desiderare epist 121. desire care and labour for that we may pray for we may not put our hands to that work on which we should not ask a blessing and praise him when he followeth our labours with successe all care then is not forbidden but a carnall immoderat distrustfull excessive perplexing and soul-destroying care anxiety and labour when thus we seek these outward things and make them our idol when we prefer them to the Kingdom of God and dote upon them as necessary things which we cannot and will not upon any tearmes want this is a pagan-lik sin to be abominated by all who beleeve that there is a life to come and it is the bane of our profession that so many titular Christians do rather serve Mammon then the true God Obj. 2 and prefer the trifles of a perishing world to the uncorruptible and undefiled inheritance Object 2. That which we most desire and covet may prove most hurtfull and noxious to us (q) Evertore dom ostotas optantibus ipsis Dii faciles nocitura toga nocitura petuntur Militia ergo quid optandum foret ignorasse fateris Juven Sat 10. divitiae multis exitio fuere honores complures pessunaederunt regnorum exitus saepe miserabiles cernuntur splendida conjugia nonnunquam domus funditus ever terunt c. Thom. loc cit art 5. ex M. Val erio riches honors and pleasures have often occasioned not only the eternall ruine of the soul but also the shame misery and bodily ruine of who have enjoyed them in greatest aboundance Were it not then best and safest not to pitch upon any of these things but to hold in the generall casting our selves over upon the Lords holy and wise providence what he may make choyce of that which is good and expedient for us to have and enjoy Ans I have often with admiration called to mind the opinion of (r) Apud Platon loc infra citando though Plato there bringeth in Socrates speaking yet it s known to them who are acquaint with his wayof writing that be maketh Socrates expresse what be himself would say and did aprove some do cite this opinion from Thomas and Thomas from M. Valer. and all ascribe it only to Socrates but â—e who will goe to the first sountain will see that Plato was also of that judgment yea there may be some question concerning Socrates what was indeed his opinion he being only by way of supposition and because of that kind of writing by way of dialogue mentioned the work and words and often the maner and opinion being only Plato's Socrates and Plato concerning this particular their modesty and self-denyall and resigning themselves wholly over to divine disposal they would not prescribe to the Lord as not knowing what in particular to ask and therefore would only in the generall pray that â—od would give what is good O! how should such a consideration as this humble us who are often so particular and peremptory in our carnall desires that Fachel-lik we must have them satisfied or esse we must die through impatience and discontentment Many Pagans shall rise up in judgement against this generation and condemn it because of its worldly mindednesse O! If we did trust more to the Lord and were lesse peremptory in our desires after these things our earthly portion would be greater better and more secure and our way to the heavenly inheritance more easy sweet and safe yet we do not condemn the examples of holy men set down in the word nor the constant practice of the Saints who in their Prayers have named such particulars as they conceived to be needfull and convenient for them what others have done in this kind we may and ought to do we have particular promises concerning such and such temporall mercies and expresse commands to ask such and such mercies and therefore we may ask and name the mercy we stand in need of only let us ask with submission and in dependance on the wisdom love and care of our Father and in subordination to the one thing necessary and though we know not yet our Father knoweth what is good and expedient for us and he hath promised to give
grace can in faith plead and lay claim to the absolute promises But it is impossible that any man while under an absolute promise and before it be accomplished can know what were the eternal purposes of God concerning his state and it were ridiculous to say that before the performance of the absolute promises he were in the state of grace therefore none can in faith plead these promises Yet he must ask as shall be shown may not God know what will become of us unlesse we in dispair break our own neck We will not now enter on that debate concerning the necessity of legal preparations and their connexion with grace and enquire if these who are under the spirit of bondage convincing and humbling them for their sins may lay claim to these absolute promises For though Scripture and experience I might also add reason hold out the usefulness and expediency if not necessity of such a law-work if we speak of the ordinary method the Lord observeth in working grace in them who are come to years of discretion Yet our Divines do maintain against Jesuits and Arminians that there is not such an infallibilis nexus and necessary connexion between those previous dispositions and the grace of conversion as that the work notwithstanding of these preparations may not miscarry as it did in the hands of Felix Agrippa Herod and others and so efficacious and powerfull is the woâ—k of the spirit that it can overcome all opposition so that grace can if we speak absolutely and as to the possibility of the thing make way for it self without such preparations albeit it cannot be denyed that usually it begins in these and that common grace as I may call it for that assistance of the spirit being free may be called grace maketh way to saving but since the spirit of bondage and that legal work is carryed on by the help of the spirit it may be enquired whether there be any promise made to such a work not as flowing from us and as it is our work but as it floweth from the spirit carrying on the soul some steps though not in yet towards the way One thing is certain this is the right way and method and if we follow on and do not draw back we shall meet with mercy There is none in hell who dare say that they took this course and constantly followed it and yet were no better but their conscience can tell them that they did soon weary and fell off that they were negligent and that they thus perished not in the use of the means but through their negligence though the Lord hath not bound himself by any promise yet he will be so far out of the reach of any such challenge that none shall be able to say we perished because we must perish though we had the Gospel preached to us yet it could do us no good But that we may not digress it is certain and none can deny it that if thou hold on in that way thou mayest meet with mercy and if with the dog thou return to thy vomit thou must perish and though thou hast no more but a peradventure a who knows and a may be the Lord will be gracious that is some comfort and encouragment and warrant and ground enough for thee to venture and follow that course others have had no more Zeph. 2.2 Joel 2.14 Dan. 4.27 Amos 5.15 and their labour hath not been in vain Jonah 3.9 10. thou wilt seek no more for thy encouragment in things that concern thy bodily life and estate wilt thou not send for the Physician unlesse thou be assured his pains will be successfull wilt thou not sow unless thou be assured thou shalt have a plentifull harvest and not go to sea unless thou know that thou wilt return safe Ah! shall these trifles make thee venture and hazard sometimes not only thy labour and diligence but also much of state and riches yea and life it self and wilt thou be at no pains for the immortal crown The voyage is more safe in the use of the means thou neither hazardest life nor estate and the success is more certain thou canst not produce one instance nor point out the man who made ship-wrack while he was trading for the pearl of price albeit too many have turned sail and splitted upon the rocks after they had wearied of that trade Thus whatever be pretended the true cause must be thy hatred of holiness and want of care for thy soul and thy undervaluing the undefiled inheritance he who loveth not his work will not want excuses for his idleness Hence our ninth Conclusion must be this grace as to it 's being and existence the habits Concl. 9. or (p) Quia habitus non dat pâ—sse sed melius facilius operari male ergo vulgo dicuniur habitus gratiosi cum aent simpliciter posse rather faculties of grace that (q) 1 Joh. 3.9 seed of God the radical cause and physical principle of all spiritual actions these absolutely necessary spiritual mercies are not cannot be the object of the prayer of (r) Jam. 5 15. Concl. 10. faith unlesse we will say that unbeleevers may pray in faith and that faith in the subject is not a necessary condition for laying claim to the promise of successe and audience Concl. 10. How we may be said to pray (Å¿) A modest enquiry after the sense of the common assertion of Casuists â—practicall Divines c. laid down as a principle to be embraced by all rather then to be examined by any viz. that grace should be prayed for absolutely but the degree conditionally absolutely for what we cannot pray confidently and in faith will be somewhat difficult to conjecture unlesse it be said that to pray absolutely is nothing else but to pray with such fervency zeal and enlarged desires though that heat come only from the furnace of nature a little warmed by the operation of the spirit as that we will not be put off or satisfied till we obtain a grant refusing all capitulation or to have any thing by way of recompence for what we thus desire Thus being in a kind of impatience and commendable implacability not like her who in her passion (t) Gen. 30.1 said give me children or else I die or like (u) Gen. 15.2 him who too rashly and (x) If he had not his eyes fixed on the Messiah who was to be his son unadvisedly though otherwise an eminent Saint said Lord God what wilt thou give me since I go childlesse these longing souls may have such a vehement desire and impatience but more deliberate and upon more weighty and pressing considerations if their heart were opened up we would find this (y) As Queen Mary of England a little before her death said If she were anatomized Calis would be found engraven upon her heart such was her grief for the lose of it written there in capital letters What
and peremptory in our desires after them the condition of expediency must alwayes be expressed or included as we must be circumspect in the use of them so we must be submissive in our desiring of them You will say there is some hazard from whatsoever fountain it flow whether from our selves or from the object and should we not guard against that in our prayers Ans Yet not so as to pray conditionally for these excellent and necessary things otherwise we may ask nothing absolutely because as we have said the best and most necessary things may be abused by our corruption we must then absolutely and peremptorily ask and with the thing it self ask the right use and improvement of it And here it is not difficult to determine the (x) viz. Whether we may ask peremptorily the thing and that the condition may be placed question we propounded concerning temporals Here we may ask the thing and the condition but we may not ask the thing upon condition and supposition we must not add an If we may as determinately absolutely and peremptorily ask the qualification as the thing it self the sanctified use and right improvement of it and that all abuse of it may be prevented as well as that we may have it we must not make a divorce and separation yea not so much as by way of supposition so as to offer that up prayer-wayes to God We then may and should deprecate the abuse and pray that it may have no place but we may not suppose the possibility of abuse and under that supposition rest content with the want of the thing but we must in our desires and prayers peremptorily set our selves both against the want of the thing and the abuse of it and that such a supposition may be excluded and that there may be no place for such abuse but that we may be holy humble charitable c. It seemeth to be liable to a very harsh construction to say or imagine that a further measure and degree of grace may be hurtfull and inexpedient to us in whatsoever case or combination of circumstances nor know I any ground that can be alledged with the least appearance of probability for such an assertion It is true not only outward and bodily things such as riches honours and pleasures but also parts and moral endowments yea and the common gifts of the spirit have often proven snares the Lord in his just judgment may according to that threatning Mal. 2.2 curse all such blessings but how grace can become a snare and how the Lord may be said to curse it is not easie to conjecture that he never threatned neither know I how such a thing is possible O! how doth it sound in a Christians ear to say that grace or holiness is cursed Though the Lord may remove our talents for our not improving of them yet all our talents of grace as such are blessings and cannot incline or dispose us to any sin what though some eminent in grace have fallen into grosse and grievous sins and though some have been puffed up with their priviledges performances c. yet that was not a fruit of grace but of sin not totally subdued it was not because there was much strength of grace in the heart but because there was not more and because the principles and habits of grace were not awakened and further strengthned and stirred up by actual influences and the quickning motions of the spirit that such did fall and though they did take yet no occasion was given from their graces to become proud so that grace can never be called a snare or temptation though corruption when yielded unto and not watched against will never want an object but will fancy and make to its self an occasion where there is none to be found But some may yet reply what should we not submit to the holy and wise dispensations of God not murmuring and repining because our Lord doth not intrust us with mo talents Might he in the parable Mat. 25.15 who received the two have said nay Master but I must have five as well as my fellow servant Ans Though he might not murmure and repine but should highly have prized and thankfully acknowledged the little he had received yet in zeal to the glory of his Lord he might have said Lord let me also have five if you extend the parable only to talents of grace though the (y) Talentum significat quaelibet Dei dona Basil in reg brevior inter reg 253. scope of it would point out another kind of (z) All these talents must be of one nature and therefore since he who received only one cannot be said to have received a talent of grace so c. talents that I may be the more enabled to serve and honour thee But for a more full answer to the question we would remember that there are (a) Haec talenta scholasticis vocantur gratiae gratis datae posteri ora gratiae gratum facientes sed minus commode cum omnis gratia nobis gratis detur sola Christi justitia nos gratos faciat talents of gifts such as knowledge utterance and the extraordinary priviledges of some in the primitive Church as prophesies and tongues 1. Cor. 13.8 And there are talents of grace in which the life of religion doth directly and essentially consist in which as (b) In hisce spiritualibus honis major vis est certior veritas fructuosior profectus purior perfectio Bon. de proces rel sex cap. 18.20 Bonaventure well said there is greater power truth purity and perfection And as in all this enquiry after spirituals we did only speak of saving and sanctifying grace as it is contradistinguished from whatsoever gifts though never so precious and excellent if not of themselves sanctifying and saving and if common to the elect and reprobate so now we affirm that what fervency importunity and zeal we did plead for in prayer as to any particular and determinate object must be limited to the talents of grace and not of gifts we may not peremptorily desire and pray for such a measure of gifts whereby we may edifie and do good unto others but should rest content as with our station so with the measure of gifts and abilities it hath pleased our master to put in our hands albeit we may and ought improve that stock he hath entrusted us with to the best advantage that by our diligence our master may be honoured and our talents multiplied And this moderation of our desires should not only be extended to gifts of edification such as the gifts of preaching praying c. But also to gifts of consotation such as assurance peace joy c. as these are sweet to our tast and a part of our reward though we be allowed to (c) Phil. 4.4 rejoyce and must give all (d) 2 Pet. 1.10 diligence to make our election sure c. yet we must
our prayers then we must pray for them as such we must consider their wickedness malice c. else how could we pray that it should be pardoned that they may repent of it and turn from it and thus we may be said to pray for Papists Jews Turks c. as such not that they should continue and that God would bless them in those courses but that he would give them grace to forsake and abandon their sinfull wayes and courses obj 1 Obj. 1. Will the holy Spirit of God dictate a prayer for a reprobate will he stir us up to pray for them he hath rejected Ans The Spirit teacheth us to pray as we ought and for what we ought Rom. 8.26 and therefore for what we are commanded and obliged to pray and thus dictateth alwayes such prayers as will be acceptable to God albeit he will not grant the particular that is askt And such prayers shall not be successelesse as to us however it fare with those for whom we pray And thus we may retort the argument and ask whether the holy Spirit who is our leader and guid who will teach us to pray as we ought will not help us to pray for all them for whom we are commanded to pray The command of God is the rule of our duty and the Spirit will help us to conform thereto but the successe and event of duty is not its rule neither the decree concerning that and therefore as we should not neither will the Spirit teach us to look on that as our copy but will help us to pray according to Gods Word and commands not according to his decree and work Would the Lord make that our duty to the performance whereof he would not give his help and assistance and if it be our sin not to pray for such will not the Spirit help us to pray for them obj 2 Obj. 2. What Christ would not do neither should we but Christ would not pray for the reprobate world Joh. 17.9 Ans Christ is our copy and pattern but not in all things he did all Christs actions were not of the same kind some of them being imitable by us and done for our instruction and example but there were other actions of Christ that were peculiar and though in them he aimed at our good yet he purposed not to set them up as a directory to us as being rather for our admiration then imitation Christ sometimes acted as a (e) Rom. 15.8 minister of the circumcision and as a preacher of righteousness both by his doctrine and example and thus he weepeth for his desperate and incorrigible enemies Luk. 19.41 and prayeth for them Luk. 23.34 At other times he acted as God manifested in the flesh and in a transcendent maner not agreeable to any meer creature and thus he pardoned sin and preached as one having authority of himself and in those actions we would distinguish between their nature and way of performance thus to preach and pardon sin is not peculiar to Christ his messengers may do the same but not after that maner they ministerially but he authoritively And thus prayer was common to him and us but there were some specialities in his prayers which we must not imitate and to go no further then the Text in the objection let us 1. look on the motives whereby he presseth his petition ver 1 2 3 4 6 8 10 18 19 22 23 c. 2. on the mater ver 15 21 23 24 26. Why should we then make this 9. ver our pattern and copy rather then the rest of that prayer Christ did pour out this prayer not as man nor as our pattern but as (f) Speciales hae preces ad Apostolos solum pertinent alias pro amicis pro inimicis pro bostibus aliisque â—mnibus oravit silius Dei Aretius in lâ—c Mediator and as our head and redeemer and therefore he would only pray for his ransomed ones and that upon the account of election donation redemption sanctification c. which are peculiar to the Elect. obj 3 Obj. 3. We cannot ask in Christs name what he hath not purchased by his death But by his death he did not purchase mercy and salvation to any but to the Elect. Ergo. Ans As in our prayers we must not look on the decree of God as a rule so neither on Christs purpose and intention its certain and granted on all hands I. that Christs sufferings of themselves were a sufficient price for all the mercies we can ask for our selves or others 2. that we cannot know for whom in particular he purchased life and happiness And therefore we must pray for none if we must only pray for such as we know he intended to save yea nor for our selves 1. before conversion nor 2. in the night of desertion when we stand most in need of prayer and 3. Thus all the reprobate are exempted from this duty and it must not be their sin that they do not pray Hence we may distinguish the proposition thus we cannot ask in Christs name that for which he hath not laid down a g Here the distinction so much tossed in the schools between the sufficiency and efficacy of Christs death will not as I conceive be denyed to have place sufficient price yet we may ask what he never intended to give nor by his Spirit to apply to such and such persons because we are not sent to his secret purpose to be the copy of our prayers but to the promises the object of which is every thing that is good either to our selves or others And all the promises are yea and amen in Christ and are accomplished through his blood If then we ask nothing but what is held forth in the promise and expect an answer only through Christ we may be said to ask in his name albeit we know not what is his secret purpose as to the person for whom we pray Which may be yet further confirmed by the Saints prayers for outward things which they ask in Christs name albeit they know not whether or not he intended to purchase and procure to them the possession of such and such particulars as they ask since they know not whether they shall enjoy them or not 2. To the assumption that Christ by his death did not purchase grace and salvation which are the things petitioned it is denyed That he did not purchase these for the reprobate to whom they are petitioned it may be distinguished thus he did not truly and in effect purchase those mercies to them for whom we pray supposing they are reprobats it may be granted that we h Sed quiae de nullo certa est viz. Ecclesia orat pro omnibus nee tamen pro emnibus exauditur August de civit dei lib. 21. cap. 24. know he did not purchase and will not give to them what we ask for them is denied It is not known to us not only in particular what
would shadow and hold forth to us his tender bowels to all those who fled for refuge to his Son Jesus Christ and flying for refuge to Admetus King of the Molossians whom he had mocked and exceedingly irritated while he had power in the Athenian commonwealth and therefore fearing least Admetus should revenge that old quarrel he ran to the sanctuary with the Kings Son in his armes and thus supplicated the provoked King which kind of entreaty did alwayes saith Plutarch prevail with the Molossians yea then when all other means did prove ineffectual Ah! could the Pagan King refuse them nothing who came with his Son in their armes and shall the King of the Saints reject such as come to him with his Son in their heart Oh! what needs then discourage thee O disconsolat Saint Ask whatsoever thou wilt the King can refuse thee nothing thou who hast fled in to his Son and askest in his name what can thou ask if good that will be withheld Joh. 14.13 14. what hast thou many infirmities he is touched and affected therewith he sympathizeth with thee Heb. 4.15 what is thy condition hopeless and desperate it is thy unbelief that makes thee think so for he is able to save to the utmost all that come to God by him Heb. 7.25 what art thou poor blind naked what is thy malady canst thou tell what aileth thee Hearken to glad-tidings and (y) Though they be of an old date for the Gospel was preacht in Paradice Gen. 3.5 yet they are to this day as sweet ravishing and refreshing as at the first they alwayes make anew impression upon the heart and affections and so are still news to the longing soul news that may revive thy fainting soul thy Redeemer liveth for ever he is able and willing to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will heal all thy diseases Ah! will the poor sinner say but my desires are faint and remiss my prayers cold and formall and my adresses few and rare and while I am at work I make litle progresse I meet with many sad interruptions many wandring thoughts and diversions and thus my hopes are cut off for what good can be expected by the hands of such a lazy and unfaithfull messenger Ans But though it be thus with thee though there be much drosse mixed with thy gold and much inequality in thy work yet Christs gold is pure and without mixture and thou must trade with his money thou hast neither price nor money peny nor peny-worth of thine own though thou must buy thou hast nothing of thine own to give the christian merchandize is a paradox to the world there was never such a market proclaimed by men as that Isa 55.1 Rev. 22.17 c. where money-lesse men are invited to come and buy freely and the indigent may have a supply of all his wants though he hath no money to give yet he may get what he will yea the poor may there buy gold that he may be enriched Rev. 3.18 What though thou faint by the way and when thou comest to the well thou hast nothing as thou thinkest to draw with yet if thy thirst continue thou wilt not be sent away empty though thou hast not a hand to bring in yet thou hast a mouth ready to receive What though thy walk and work be unequall yet Christs work for thee is constant and equall without change and interruption and he makes continuall intercession for thee Heb. 7.25 what should then discourage thee if he interceed must he not prevaile hath he not moyen and money enough to lay out for all thy wants shall thy weaknesse and infirmities but take heed lest rebellions and reigning sins be accounted such marre his work and out-cry his blood he prayeth and interceedeth as effectually for thee when thou art weak and sick as when thou art stronger and then lendeth as it were a better lift and will not suffer the work to miscarry for want of thy help but thou must not mak this a plea for thee to lye by thou must joyn and concur his incense must not be offred up alone but with the prayers of the Saints Rev. 8.3 CHAP. IX Of the help and assistance of the holy Spirit of its necessity and how it may be known and differenced from Satanicall suggestions and from that activity and fervency which may flow from the light and conviction of a naturall conscience sense of wants c. Jud. v. 20. praying in the holy Ghost Rom. 8. v. 26. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self (a) Viz. efficien ter causaliter by enabling us to interceed and pray with such fervency as useth to be accompanied with sighs and groanings as hath been shown Ch 5. sect 1 maketh intercession for us c. IT 's a strange word which we read Phil. 3.20 carnall hearts will not beleeve it they do not know how those who constantly abide on earth can be said to have their conversation in heaven and O! may the trembling sinner say would to God I might (b) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. â— 20 may well he renared city-converse or commerce we behave our selves as free denizens of the city of heaven having free commerce and trading with the place see Leigh Critie Sac. trade with that place but Ah! the distance is great and the way unpassable where shall I find a ladder that will reach the heavens I cannot move one foot nor ascend one step towards the Jerusalem that is above and who will take me by the hand who can help what can the weak creature though willing and ready do for my assistance what though I stood upon its shoulders and though all the power in nature were combined and united together it could not elevat a sinner above the earth Nay but though thou be weak and infirm and very unfit for such a journey yet thou hast help at hand the Spirit is ready to help thy infirmities and to inable thee to pray and thus to keep correspondence with and have thy conversation in heaven unto thee O Lord do I lift up my soul You will say O noble designe and resolution but where shall David find a chariot to carry his half dead and heavy heart so far and by what wingâ— shall he ascend and mount so high Nay but hearken and he will teach thee the way he takes the right course he doth not debate nor dispute the question but by prayer approacheth the Throne and quickly as with wings ascends to heaven and gets accesse and presents his supplication to the King Psal 25.1 2. c. Psal 86.1 2 3 4 5 6. But yet if David had been left alone he would have found the distance too great and his legs too weak for such a â—â—r voyage after his fall he missed his guid and with what importunity did he pray the Lord to uphold
him with his free Spirit and that he would not utterly take away his holy Spirit from him that his mouth which for want of the breathing of the spirit for a while was slopt might be opened again Psal 51.12.11.15 What we are now to say concerning the help and assistance of the Spirit may be comprehended under thâ—â—â— three â—cads 1. We will bring some reasons holding forth its â—â—â—ssâ—ty 2. We will show how and after what maner the Spirit helpeth us to pray 3. How the motion of the Spirit may be distinguished 1. From satanicall suggestions 2. from the naturall motions of our own spirit sometimes pressing and drawing us to the Throne adding a word of application but reserving severall practicall questions to the cases Part 3. As for the first The necessity of divine help and assistance may appear 1. from our ignorance 2. from our impotency and inability 3. from our unwillingnesse and aversnesse and 4. from Gods justice and holinesse which otherwise would obstruct our accesse and acceptance 1. Then we are naturally blind and ignorant we know not spirituall things those most excellent and necessary things nay they are foolishness unto us untill the Spirit discover their excellency and our misery without them 1 Cor. 2.11 12 13 14. and therefore without the light and direction of the Spirit we cannot love and desire them nor pray for them what we (c) Ignotinulla cupidâ— know not we cannot love or prize Yea as to temporalls we are ready also to mistake and to ask a (d) Mat. 7.10 serpent in stead of fish and we are ready to be too peremptory in those foolish destructive desires We know neither what nor how to ask and therefore we stand in need of the help of the Spirit that he may teach us to pray as we ought and according to the will of God Rom. 8.26 27. 2. As we are thus foolish and ignorant so we are weak and impotent nay dead and without strength and cannot move one step towards God without his help untill he (e) Ezek. 37.6 blow upon those dry bones and put a new principle of life into them and then draw our heavy and dull though a little quickened and enlivened hearts up to the Throne of grace Eph. 2.1 Rom. 5.6 Ioh. 6.44 we are not able and sufficient of our selves to think one good thought 2 Cor. 3 5. nor to speak a right word none can beleevingly and with affections sutable to such an object say that Jesus is the Lord but by the holy Ghost Cor. 12.3 such corrupt trees as we naturally are can bring forth no good fruit Mat. 7.18 unto the defiled and unbeleeving nothing is pure Tit. 1.15 his heart and conscience being polluted his best things his prayers and sacrifices are naught and loathsom they are an abomination to the Lord Pro. 21.27 and 28.9 and therefore unlesse the Almighty stretch forth his arme for our help we cannot look up to him we have no oblation which we can offer to him not a thought or word sutable to his Majesty and greatnesse and the nature of that heavenly exercise nay though we were translated from death to life yet still we labour under so much weaknesse and infirmity that we neither know nor are able to ask what or as we ought unlesse the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphore taken from him who goeth to lift a great weight which he is not able to meve from the ground and another stands over against him withwhom joyning hands they tak up the weight together see Edw. Leigh in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help our infirmities Rom. 8.26 Prayer is too great a weight for our weak armes to lift but when we are pulling and tugging to no purpose then the Spirit cometh and (g) Particula enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nes laborantes refertur quorum tomen vis omnis ab eo spiritu proficiscitur qui sicut nos penituscollapsos erexit ita etiam erectos regit Beza in Rom. 8.26 takes up the heaviest end and also upholdeth and strengthneth our hands for lifting the lightest and thus maketh the work sweet and easy to us the Spirit helpeth saith (h) Leigh loc cit Leigh as the nurse helpeth the little child who by it self can neither stand nor walk and thus by the hands of the nurse taking it by the steeves it is inabled to go as she directeth so weak Saints c. But 3. as we are thus blind and weak so we are unwilling wicked and obstinat We have much enmity against God and aversnesse from a communion with him the carnall mind is enmity in the abstract against God and spirituall things it is not subject to his Law and Ordinances neither indeed can be Col. 1.21 Rom. 1.30 Rom. 8.7 and how shall this enmity be removed and the foolish self-destroying potshard be made be made to submit to its maker and the rebel subject to make his supplication to the King only the Spirit of Christ dwelling in us can make us yeeld and lay down our weapons and resolve to fight no more against God the Spirit of adoption of enemies can make us sons and beget filiall affections in us that we with confidence may draw nigh to God and call him Abba Father v. 9 14 15.16 Gal. 4.6 4 Our acceptance and welcom depends upon the help and concurrence of the Spirit as weare enemies to God so children of his wrath haters and hated of God wa'king contrary to him and he to us Eph. 2.3 Lev. 26.23 24.27 28. Psa 18.26 O! but the Lord knoweth the mind of the Spirit and will accept those desires that are breathed in the heart by him Rom. 8.27 The Lord knoweth not our howling and crying he regards not our tears and prayers they are an abomination to him Prov. 28.9 Though all the spirits of just men made perfect and all the Angels in heaven would joyn with us yet they could not purchase accesse to us by one Spirit saith the Apostle Eph. 2.18 we have accesse unto the Father and â—â—ere is none beside him that can obtain an entrance for us It s true Christ is the door Joh. 10.7 but the Spirit must open the door and get us accesse he must take us by the hand and bring us to the Father and put acceptable words in our mouth yea after he hath made our peace with God and breathed in us the Spirit of life yet if he do not constantly actuar and quicken that principle our prayers will want life and â—eat and can no more â—e called spiritual sacrifices then the levitical offering untill (i) Lev. 9.24 sire which was of a heavenly descent was brought from the Altar to burn it 'T is true there may be much fervency and heat there may be much fire brought from natures furnace but that common fire is strange fire though it be brought from our own châ—mney yet it is extraneous and unfit for
the use its smoâ—k is loathsome â—nd a favour of unpleasant smell to God The strange punishment of Naâ—ab and Abihâ—s for bringing strange fire to the Lords sacrifices should be a warning to us they should have brought sacred fire from the (k) Which should have been alwayes preserved burning and never go out Lev 6.13 Altar and not have prefaced the ordinance of God with that which was common now this sacred fire saith (l) Diod on Levit. 10.1 Diodati on the place signified the power of the holy Ghost by which we can only offer sacrifices acceptable to God our sacrifices must be an abomination to God unlesse we bring a coal from the Altar and writ uâ—â—n the brâ—â—things of his Spirit to quicken and warm our dead and câ—ld affectiâ—â—e (m) Mant. on Jud. 20. Fire from heaven on the sacrifice once was saith one and yet is a solemn token of acceptance You will say those who are in the way to conversion who are lying under some legal preparations who are looking after God and advancing some steps towards the kingdom do often meet with acceptance though as yet they have not the (n) Rom 8.9 Spirit of Christ and are none of his and so cannot pray in the Spirit yet their prayers are heard and their endeavours prove successefull Ans 1. There is a twofold acceptance one absolute and illimited by way of soveraignty and there is a qualified and covenanted acceptance by way of gracious transaction and free promise the Lord out of his absolute soveraignty may do with his own what he will and shew mercy to whom he will and thus accept of persons and grant their desires though they cannot â—â—y claim to a promise but a covenanted and â—â—â—â—â—lible acceptance supposeth an iâ—t rest in Christ pleaded â—t the thâ—â—ne of Grace by the help of the Spirit But. 2 though such as are seeking after God in a legal way of humâ—â—â—tion conviction endeavour c. have not as yet the Spirit 〈◊〉 Christ dwelling in their hearts yet they have some warkâ—â—â—d impression of the Spirit on their 〈◊〉 though 〈…〉 be not yet renewed and sanctifiâ—◠〈◊〉 the Spirit 〈◊〉 a sâ—â—cial hand in every step they move â—â—â—â—â—ds God 〈…〉 cial inshâ—â—ce upon their heart 〈◊〉 in the evâ—â—â—â—y prove and so may be called saving and effectual â—â—â—â—ce it tendeth that way and may in the issue provesâ—â—h â—â—ay there is not any excellency in mâ—â— or difference as to the better of â—â—e from another but it preceâ—ds from the Spirit and every 〈◊〉 towards the kingdom of God must be ordered and carryed on by him and the nearer we are brought the â—â—ore we owe to the Spirit and his work is the more eminent and spâ—ciall As to the second how doth the Spirit â—â—lo us what is that assistance he assâ—â—deth to us in prayeâ— Ans There is a common a distance and 〈◊〉 is an assâ—â—â—◠〈◊〉 â—â—â—atly given to the Saints and 〈…〉 for it would 〈◊〉 (o) See â—hâ—â— 1. â—â—â—embred that prayer may be considered either as a gâ—ft common to good or bad or as it is a grace and â—â—â—ct find meaâ— for obtaining what we stand in neâ—d of and thus it is prop râ—â—o the Saint 1. Then as to the gift of prayer or an ability and readinesâ— to express our desires whether real or in sâ—â—w only in a sit and decent manâ—r that must 〈◊〉 from 〈◊〉 Spirit of God and be frâ—â—ly given to â—s whâ—â—â—â—tuâ—â—lly 〈◊〉 (p) not only gâ—aâ—iâ— grâ—â—â—â—â— saciens â—s they pâ—â—k but not properly if truty but also gâ—â—tia gratis daâ—â— not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—â—â—ce â—eth from the Spirit and the word 1 Câ—â— 4.7 may be câ—â—câ—ded to 〈◊〉 â—xâ—â—â—â—â—cy wherby one dissâ—reth from another destitute as of the grace so of the gift of prayer not only that extraordinary gift whereby in the infancy of th Church some were able upon all occasions according to the exigence of the hearers to pray in a strange language which they never learn't not only this miraculous gift immediatly infused by the holy Ghost which notwithstanding was but a gift and might be abused as may appear from 1 Cor. 14.15 16. but also the ordinary gift and faculty of expressing our conceptions and desires in apt words and a decent maner before the Lord to which our natural parts and industry our hearing reading meditation conference c. do contribute and concur must be freely given and proceed from the Spirit of God as the principal author and efficient He who filled Bezaleel and Aholiab with wisdom and understanding in all manner of workmanship Exod. 35.31 and to whom the Plowman oweth his skill in tilling and sowing the ground Isa 28.26.29 must not he stir up in our minds holy thoughts and fill our mouths with sutable expressions when we come before the Lord There is here much more then parity of reason this being a gift for the edification and sanctification of the Church which is his special work though there be diversitiy of gifts as to that end viz. the good and building up of the Church yet one and the same Spirit worketh all these dividing to every man severally as he will 1 Cor. 12.4 11. But though thus the gift of prayer proceedeth from the Spirit of God yet it being a common gift we cannot thereby be said to pray in the Spirit or in the holy Ghost according to the proper sense of these words Eph. 6.18 and Jud. 20. and as they are used by Christians for thus they rather signifie the grace then gift of prayer and thus the bestowing of this gift cannot be that assistance after which we now enquire there is a mutual separation for as thus the gift may be without grace so there may be this gracious assistance without any considerable measure of that gift as we shew Chap. 1. But so much now of the common assistance of the Spirit whether miraculous or ordinary 2. As for that speciall assistance which is peculiar to the Saints it is either habituall or actuall 1. Then habituall grace that seed of God and principle of life the soul of the new man is necessary to prayer as to every spirituall performance a dead man cannot move and naturall life is no more necessary to vitall actions then the life of grace to every spirituall action the tree must be made good else it cannot bring forth good fruit Luk. 6.43 44 45. Mat. 12.33 we cannot pray in the spirit till we have received the spirit of adoption we must be I do not say we must know that we are Sons before we can truly and in faith call God Father The Spirit doth not infuse prayer in us as he doth the habits or rather faculties of grace and life without our activity and concurrence prayer is not as (q) Yea and Aunomians also according to Pagits cata logue of their errors here siog pag. 110. Where they are said
God to purifie our hearts by faith and love 1 Tim. 1.14 Eph. 6.23 and to sprinkle them from an evil conscience by the blood of Christ (e) See Diodat on the place Heb. 10 21. As to that which more properly and principally is called and should be the last and ultimat end of all our prayers and performances viz. the glory of God it is above the reach of corrupt nature to aim at such a noble mark but every one while in that state must with them Phil. 2.21 seek their own and not the things of Christ Ah! our ease honours pleasures and wealth naturally are our idols these are our great end and we cannot desire or ask any thing from God unlesse with a design to (f) Jam. 4.3 consume what we receive upon our lusts and thus we are too apt to desire God to help us to sin against him to put a weapon in our hand whereby we might fight against him and to provide fewel for our lustâ— (g) Jam. 3.6 which are set on fire of hell Nay self is the last and great aim of our most refined desires of grace and glory untill the Spirit purifie our affections and elevate them to a more high and noble end and enable us to obey the exhortation 1 Cor 10 31. and honestly to seek the glory of God and to propose it as our scope in all our actions and performances doing whatsoever we go about heartily as to the Lord and not to men whether our selves or others Col. 3.23 3. As to the manner what 1. reverence 2. tenderness 3. importunity 4. fervency 5. watchfulness 6 sincerity c. is in our prayers must (h) Quia autem persunctorie vulgo oramus addit in spiritu ac si diceret tantum esse pigritiaâ— tantum que srigus carnis nostrae ut rite orare nemo queat nisi spiritu Dei exâ— citatus nam hinc solicitudo hinc â—rdor vehementia hinc alactitas hinc fiducia c. Calvin in Jud. 20. come from above our barren ground cannot yield such fruit what cold and dead performances what loathsom and abominable sacrifices have we to offer to the Lord untill the Spirit of Christ who is our life Col. 3.4 breath in some life and heat into our (i) When the Spirit comes it is a time of life the Christians affections spring iâ— his besome at bis voice as the babe in Elizabeth aâ— the salutation of the Virgin Mary or as he strings under the musiciâ—ns hand stir and speak harmoniously so do all the Saints affectionâ— at the secret touch of the Spirit Gurn. spir arm part 3. pag. 580. affections those who have the naked gift but want the Spirit of prayer though they may have matter enough and plenty of words yet they want a heavenly desire which is the soul of prayer there is meat enough before them but they want an appetice there are bullocks and rams enough for sacrifice but where is the fire a lifeless carrion is not such an object of pity as a dead formal prayer I do not deny that (k) Numb 23.10 Balaam may (l) Every desire of grace is not spiritual and saving nor an evidence of grace desire to dye the death of the righteous carnal men may have some velleities and wouldings some lazy languishing and selfish desires after grace and happiness but no man ever did or is able without the help of the Spirit to come to the length of 1. a permanent and habituall 2. an operative efficacious and prevailing over corruption vigorous and restlesse till it be satisfied and 3. a pure and spirituall desire of grace and holynesse of Christ for himself because of his excellency of a crucified and persecuted of a naked and despised Christ of holynesse because of its beauty and conformity to the Law and will of God Nay but there was so much drosse in the best refined desires and prayers of the most Saint-like formalist as did not only obscure but consume the Gold so that the most expert artist was never able from thence to extract the least grain that could abide the triall though alas there be too many mountebanks and boasting chymists who therewith are deluded and would cozen the world with such brasse and counterfeit mettall with the shadow in stead of the substance condemning all these as too precise who do not think such coyn good enough for carrying on a trade with heaven and for eternity Thus the blessed Spirit worketh sutably to his name and maketh us in some measure (m) Rom. 8.29 conformable to his own image he Spiritualizeth our carnall earthly and selfish desires or rather in stead of these doth (n) Coloss 3.10 Eph. 10. creat in us new and heavenly affections which being offered up to God are our spirituall Sacrifice and therefore (o) 1 Pet. 2.5 acceptable to God through Jesus Christ they are spirituall not only in respect of the principall efficient the holy spirit and 2. in respect of the subject a renewed spirit put in us but also 3. in respect of the object 4. in respect of the motive principle and end and 5. in respect of the maner of performance Now we come to third act of the Spirit whereby he enlightneth the blind eye and regulats directs and pointeth out the right object of our desires ah we know not what to ask we are ready to ask a stone instead of bread till the Spirit come with his help and teach us to ask what is good and expedient for us and agreable to the will of God Rom. 8.26 27. Unlesse the Spirit 1. anoint our eyes that they may behold and discerne 2. present the object 3. manifest and discover its beauty andexcellency and 4. stay our wandâ—ing eye and hold it to the object nor suffering it to stray and slip we will not think on spirituall things nor are we able to contemplat their excellency and so they will not become amiable and desirable to us and though we get a flight view of them yet we soon weary in beholding such an Object till the Spirit stay our unstable spirits and maâ—â— us ponder more seriously and still presse the honey-comb till it drop sweetness unlesse the Lord be our pilot and guid unlesse he direct and order our thoughts we neither know what to desire nor how to ask What need have we then with the Apostle 2 Thes 3.5 to pray that the Lord would direct our hearts not only unto the love of God which is one of the particulars there instanced but also to the love and desire of every thing whereby our communion with God may be promoved and our happinesse in enjoying of him for our portion may be secured and evidenced to our hearts 4. The Spirit filles the heart with reverentiall boldness and confidence in its adresses to God the sense of guilt may make the holiest Saint on earth with p Adam be afraid of God and tremble at his
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
motions of the heart and so ready to improve every advantage he getteth if we halt and stumble he will not fail to lay a snare before our feet that he may catch us he is waiting that he may joyn with the least distemper and to blow up the first spark of inordinacy that he espieth in our affections and the Lord in justice may suffer those to fall who did not look better to their steps Let us then (r) 1 Pet. 1.13 gird up the loyns of our mind and take unto us the whole armour of God that we may be able to stand against the wiles of of the devil and the violence of these principalities and powers Eph. 6.11 12 13. 3. The consideration of Satans power and malice should make us live in a continuall dependence on him who is stronger then this mighty one and who is able (Å¿) Job 5.24 to keep thy tabernacle in peace notwithstanding his fury and terrible assaults Though we must put on the whole armour of God yet above all the shield of faith wherewith we shall be able to quench all the fiery darts of that wicked one Eph 6.11.16 Faith engageth God in our quarrel and if he be on our side we are strong enough who ever be against us Rom. 8.31 we must prevaile and be victorious what can persecution tribulation and distress whether from devils or men do unto us nay saith the Apostle in all these things we are more then conquerors through him that loved us v. 35 37. 4. The danger we stand in from this cruel one should chase us in to God and make us frequently and fervently ask of him that he would limit and bind this mighty one that he would appoint his holy (t) Psa 91.11 12. angels to be a guard about our tabernacle and give them charge over us to keep us in all our wayes and whatever (u) Aquinas affirmeth that all the good we do proceedeth from the â—uggestion of good angels Sum 1. part quaest 114. art 3. in 3. ad 3. But the Author of that book de Eccl. dogmat having denied that all our evil thoughts do stow from the suggestion of Sathan doth by way of opposition more warrantably subjoyn that all our good cogitations and works do come from God cap. 182. Albeit we desire not in the least to diminish the Ministry of Angels nor simply deny that they may suggest good thoughts as well as the devil can suggest evil yet we conceive that the Scripture doth mainly and more expresly hold out to us their externall then inward Ministry in that they are sent to guard and protect the Saints from the violence of devils and men Yet not so as if all our externall far lesse those which are internall and spirituall mercies were dispensed to us by their hands or that such and such were deputed constantly to attend such persons but because the Lord doth employ when it seemeth good to him such and such Angels to minister to such and such Saints some particular mercies which at other times he doth imâ—ediatly bestow yea to the same persons without their ministry And since they may be thus employed to withstand the devil in all his assaults whether Spiritull or externall against us we may well pray that the Lord would employ them for our assistance in our Christian warfare against Sathan and his emissaries albeit 1. the work of grace on the heart in its renovation conversion and the in fusion of the principles of life be above their reach Creatura non potest create holds true as well in respect of the second as the first Creation And 2. though they may have some hand and be some wayes instrumentall in the exercise of our graces by uggesting good motions and pertinent motives c yet we must look over the instrument unto the Lord himself who only hath power over the heart and who of himself only can quicken enlarge and enable us for every good word and work Hence in Scripture our Sanctification in all its parts and their exercise is only and adequatly ascribed to the holy Ghost instruments be employed for our protection that he would not withhold his immediate influence without which all creature-watching will be in vain Psa 127.1 2. Though there were no other thing to stir us up to continue instant in prayer but the tyranny of Satan were not that alone a sufficient motive Ah! whether should the child run when it is pursued if not in to the Fathers bosom and to whom should it complain if not to him Prayer is a most necessary part of the christians armour and though it be last named yet it is not the least but haply it is put after the rest as having a generall influence and being necessary to all the other to sharpen them and to bind them to us and to actuat and strengthen the new man in exercising them and therefore we must not only pray but pray alwayes with all prayer and watch thereunto with all perseverance Eph. 6.18 He well knew what was necessary for us to ask who (x) Mat. 6.13 taught us to pray lead us not into temptation If Michael contending with Satan did see what need he stood in of divine assistance and therefore prayed the Lord to rebuke him Jud. v. 9. what need must we have to present that petition to God not that we should (y) Non cusus est Mâ—chael aâ—rocius maledicere Satana quam ut illum Deo cohibenduÌ„ traderet Calv. in Jud. v 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred rebuk significat aliquid cum interminatione indignatione vel praecipere vel prohibere vid Edw Leigh crit sac in voo curse those cursed spirits but that we should earnestly beg that the Lord would bind and limit them and restrain their power and violence O! but a prayer-lesse Saint is weak and wanting such a necessary part of his armour he may be easily wounded and foiled 5. While we look upon our selves standing in the open field and exposed to the violence of these mighty and cruel spirits and while we behold all the legions of hell engaged and rageing against us O! how should we be affected with the astonishing goodnesse of God who all this while hath kept and preserved us and how should it melt our hearts to consider that while we was provoking God he was watching over us and standing for our defence that while we was working Sathans work he was guarding us against Sathans violence All honour and praise be for ever ascribed to our God who hath not given us over to be led captive by Sathan at his will that with Job we are not afflicted in our persons and estates that our hearts are not pestered with hellish suggestions and blasphemous imaginations and that we have been preserved from so many strong and subtile temptations for our peace within and without praise be to the name of our God But 4. Out
clamours and accusations of the judge within and for the most part a little will do the turn some few outward performances without life and affection the popish opus operatum if the work be done no matter how it be done from what principle upon what motives and to what end Thus Paul before his conversion was a great zealot conscience did press him to do many things upon the matter good and he verily thought with that Ruler Luk. 18.21 that he had perfectly kept the whole law and lacked nothing Act. 22.3 Gal. 1.14 Though then he was as afterwards when his eyes were opened he professeth a blasphemer a persecutor and injurious 1 Tim. 1.13 O! but the Spirit enlargeth the heart and makes us with him Ps 119.6 have respect unto all Gods commandments he moveth to good and to all good without any reservation or limitation and enableth us to do and to do well and especially to look to the inward frame and carriage of the heart as knowing that to be the first thing the Lord asks for and mainly regardeth Prov. 23.6 c. 3. Albeit sometimes there may be a flash of impetuous violence and fervency as in him who riding post for a kingdom said (p) 2 King 10.16 come and see my zeal for the Lord yet (q) Natural motions to good are 1. rare and not usual 2. they are weak and 〈◊〉 faint 3. they are transient and quickly gone ordinarily and habitually and when such fits which are but evanishing flashes are past the stirrings and motions of an unrenewed heart are faint weak and remiss a little blast will blow them away how small a temptation did make that great zealot embrace Jeroboams calves and turn aside from the law of the Lord ver 31. A little trouble and difficulty loss hazard or danger will out-cry a natural conscience and either stop its mouth or prevail against its clamours thus Pilat though convinced of Christs innocency and desirous to set him at liberty will rather deliver him to be crucified then lose the peoples favour his conscience soon yielded to their importunity the warning of a natural conscience is transient and soon choaked like to Ephraim and Judah their goodness which was (r) Hos 6.4 as the morning cloud and the early dew which at the approaching of the Sun will quickly vanish and pass away O! but the Spirit enableth us to stand fast and be constant and immovable in the day of temptation being in nothing terrified by our adversaries and to obey the exhortation Phil. 4.1 Phil. 1.27 28. 1 Cor. 16.13 c. A proof whereof we have in that cloud of witnesses who under cruel mockings scourgings bonds c. obtained a good report Heb. 11. The Spirit fills the heart with (Å¿) Heb. 6.18 strong consolations as an antidot against strong temptations and by the power of his might out of weakness we are made strong Heb. 11.34 2 Cor. 12.9 Yea when the quickning presence of the Spirit is withdrawn yet his assisting and supporting presence continueth without change and alteration except in some extraordinary cases procured by our pride sloth c. in which there is as it were deliquium gratiae the new man is cast in a sownd and yet if a discerning Physician did feel his pulse he would find some motion the man is not quite dead his soul is in him the fountain of life is not yet altogether stopt the seed of God yet remaineth in him 1 Joh. 3.9 But during that fit of lethargy the old man rageth and tyranizeth improving that advantage to the utmost and like that dumb devil Mark 9.17.20 22. he often teareth the man and casteth him into the fire and the water to destroy him but the Lord at length pitieth him and as Christ there ver 25. rebuketh the foul spirit and restores the captive to his former liberty but for ordinary the Lord doth not with-draw the assisting yea and in some measure quickning yea even when he doth with-hold the comforting sealing and witnessing influence of his Spirit therefore the Saints stand when others do fall away their leaves are alwayes green and they being planted in God's orchard and from time to time watered by his hand they constantly bring forth fruit in all seasons whileas brambles seeming to blosom for a season shall quickly wither and decay Psa 1.3 4. What though the Saints be not alwayes alike enlarged in duty and have not the same quickning comforting and ravishing manifestations and influences Yet alwayes they have what is necessary to life and motion and they are still advancing and going forward towards their home and it is an evidence the sails were filled with a kindly wind when the Vessel without interruption though not alwayes equally is carried on till at length it arrive at the desired haven But the whirle-wind that bloweth from a naturall conscience though it may impetuously fill the sails and drive the Vessel by a confused motion yet it carrieth it not on towards the harbour but after much tossing too and fro the ship may be as far from the port as before that blast did come and so though it may trouble and molest yet it doth not help the passenger but he seldom meeteth with such a storm which usually ariseth from some extraordinary occasion and when it cometh it is quickly over and gone 4 The motions of a natural conscience are ill seated and placed as strangers they are admitted to the utter court but they are not taken in to the parlor they may have some room as common trash in the house but they are not like the jewels laid up in the cabin as weeds they may grow without the hedge but they are not taken in to the garden they fleet in the understanding and get a candle set down before them there and are attended by the practical judgment and the sentence of the conscience but though they come to the heart and stand at the door and knock yet they cannot get entrance the will and affections take up arms against them and hold them at the door and thus though they come from within yet in some respect they may bâ— called violent and unnatural the byass and inclination of the heart and will which is the great soveraign and sord of our microcosme is against them they are not unlike the faith of devils which maketh them tremble Jam. 2.19 For 1. as to their original and rise they do not proceed from a kindly principle but from slavish fear conviction and the challenges of conscience awakned by some outward rod or threatning c. As thus they come before they be sent for they rush in without the consent of the will Multitudâ—s are ready here to mistake and to esteem the light of conscience to be the choice and inclination of the will thinking that they love God and the beauty of holiness because the practical judgment doth dictate that God is the most lovely object and grace most
end yet if then he did reflect or if after it is gone he would consider he might with (y) 2 Sam. 18.29 Achimaaz say that he saw a great tumult but knoweth not well what it was And 1. he will not find that God was it's object or if it did close with God yet in a philosophical way immediatly and not in the Mediator Jesus Christ 2. Not for himself or because of any beauty and excellency discovered in him there was much of self in it and it did flow rather from what was expected by being with him then by beholding of his face and enjoying himself such a one would rather have heaven without God then if these could be separated God without heaven 3. Though it come (z) A soul thot hath not delight in the exercises of Gods worship may yet find delight while imployed in them arssing from some selfish and carnal motives through an ordnance yet it is not in the ordinance there goeth not alongst with it a discovery of the beauty and amiableness of holiness neither is the heart engaged to love and delight therein But any love to God or to his work and service which they seem to have is selfish viz. because therein something was enjoyed that was pleasant to their taste and the heart was thereby raised up to expect some sort of pleasures hereafter and to escape wrath and judgment but they come not the length to rejoyce in the exercises of religion because God was thereby honoured and thus their joy is not a God-exalting and God-loving but a self-seeking and self-delighting joy But supposing that while we compare transient acts together it were hard to shew the difference between such temporary flashes and that more solid joy which floweth from an inward and abiding principle created in the heart and elevated in its acting above the sphere of nature by the sweet breathings of the Almighty What if the Lord to stay our curiosity and to stir up our diligence that we may not rest upon any measure here attained c. would not clearly reveal and in his word discover it and experience here can have no place if we speak of that special tast which only they get who are to get no more since from that state they fall head-long into the blasphemy against the holy Ghost it may banish anxiety and satisfie us that in their properties and effects they much differ as 1. that temporary flash doth not purifie and change the heart 2. it doth not make us love God for himself nor fall in love with the beauty of holiness 3. it maketh not a man deny himself 4. it doth not abide c. You will say the Saints themselves often complain Obj. that the Lord quickly withdraweth the comfortable sense of his presence that they do not alwayes (a) Ps 34.8 tast and see his goodness and beauty that he often hideth his face and they do not tast that joy and sweetness in the ordinances which they have formerly found many a poor soul may with Bernard say heu Domine Deus rara hora brevis mora Ans Yet it is not such a stranger to them as to others Ans though it go yet it will come again and from time to time renew its visits and it never so withdraweth but it leaveth some pledge behind it till the marriage day and then there shall be no more a separation and departing the Bridegroom shall never withdraw his countenance neither shall he any more with-hold this Jewel yea and during the time of espousals there is a difference between that claim the bride hath to it and the title which any other can pretend and that in respect 1. of her right unto 2. estimation and 3. enjoying of it For 1. it is her allowance her husband hath left it to her in his legacy Joh. 16.22 Secondly it is not such a stranger to the Saints as to others who when they think they have it get but the shell and casket they do not truly enjoy it only they think and seem to have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8.18 Thirdly it is better secured to them no man can take it from them and they cannot themselves so lose it that they shall not sind it again if they will ask and make enquiry for it Joh. 16.22 24. Fourthly when they have it they prize and esteem highly of it Fifthly they labour to maintain and cherish it Sixthly it is their affliction to want it and they long for it And seventhly they diligently seek after it in the use of every ordinance But it is not so with carnall hearts it is 1. a mystery and 2. for the most part a matter of mocking to them they do not 3. prize it nor 4. long for it and if it come 5. it surprizeth them in any ordinance as it were at unawares and then 6. they undervalue it and 7. do not labour to retain it and thus 8. it quickly vanisheth and passeth away never to return again and the latter end is worse with them then the beginning 2 Pet. 2.20 21 22. But to return 5. It were no difficult work here to multiply particulars as 1. If such motions come regularly and in the use of the ordinances if while thou art waiting and longing for the breathings of the Spirit if it blow upon thy garden while thou art saying awake O north wind If fire fall on thy sacrifice as it did upon Elijahs 1 King 18.36.37 38. thou mayest safely conclude that it came from heaven 2. If these motions be followed with sutable engagements and promises if as we are moved and stirred up to do good so we are carefull to do and make conscience to follow that motion and if as we promise and pray well so we live well and are circumspect in our walk we do not go to work by fits and starts but keep a constant course in our walking with God and praying to him here there is a concatenation if one link of this golden chain be broken the whole becometh useless yea loseth its name and nature it is no more gold but tinne or brass He cannot pray well who doth not live well è contra But 3. the work of the Spirit is sometimes so signal and remarkable that it bringeth a full and clear evidence with it as 1. when it is so notable and eminent that it elevateth the soul above the sphere of nature and thus by his work it self the Lord discovereth his hand 2. Though the work be not so eminent and ravishing yet it may bring alongst with it a torch in its hand to let us see the place from which it came and thus the Spirit witnesseth with his work and whether his finger be discovered the one way or the other whether he thus work or witness we need not an additional testimony to confirm what he hath deponed There will then be no place for this case 6. We might here
statuit orationem comprehendere septem quae hoc versiculo continentur 1. ad Quem 2. Quis clamat 3. Cur. 4. Quomodo 5. Quando 6. Quid. 7. Vnde name some few as being most necessary or most slighted and neglected and upon which the rest do hing and will not readily be wanting when conscience is made of the other among which faith being the most proper and deserving a more full discovery we shall speak of it at greatest length But for our more clear and distinct procedure the qualifications and requisits of prayer may be divided into three ranks 1. Some are previous and antecedent 2. Some are concomitant and belong to the performance of the duty and must go along with it 3. Others are consequent and must follow after CHAP 1. Some antecedent and previous conditions of Prayer which should be observed before and While we are drawing nigh the throne of Grace As 1. some enquiry after our state 2. Circumspection in our walk 3. A praying disposition and spiritual frame of heart 4. Preparation 5. Right ends Psal 50.16 Vnto the wicked God saith What hast thou to do to take my covenant in thy mouth c. Jam. 4.3 Ye ask and receive not because ye ask amiss that you may consume it upon your lusts Psal 10.17 Thou wilt prepare their heart thou will cause thine ear to hear c. BE not rash with thy mouth either (a) As expositors upon good grounds extend the word see Diodat annotat on the Bible in fol. Amsterd an 1640. English Divin Pemble Cotton in vowing or praying and let not thine heart be hasty to utter any thing before God Was the Preachers caveat Eccles 5.2 which should be carefully heeded by us in all our addresses to God and may be laid as a foundation to what we are to say here none will draw nigh to the King but as he will labour to order his words when he is admitted to speak So he will premeditate not only what he should say but also who he is that thus taketh upon him to interceed and deal with such a honorable person But ah how few do thus prepare themselves to meet the great King And hence too many through their negligence irreverence and precipitancy in the worship of God in stead of a sweet savour do offer up to him the sacrifice of fools Eccl. 5.1 But that our service and oblation may prove acceptable let us prepare for that work which is so far above us and for which we are so unfit and unsufficient 2 Cor. 3.5 And 1. we would look after the qualification of the person what is thy condition and state and under what relation thou standest towards God whether the old enmity be yet removed and whether thou who goest to knock at the gate of heaven be a friend or an adversary a son or a stranger not as if thou shouldst alwayes dispute and question thy state but that thou shouldst bring thy state to the touch-stone and try and (b) 2 Cor. 13.5 examine whether thou art in the faith and thus once put thy relation and spiritual condition out of question which may be a constant and abiding ground of confidence and encouragment to draw nigh to God untill some new storm either raised by Sathan or flowing from thine own bowels do blow out that light till either thou sin away that evidence or the enemy steal it away from thee But it concerns us much to know our interest in God and that we are in a state of favour and friendship lest he prove a consuming fire and we as stubble if we approach to him in our sins Albeit the Lord be no respecter of persons yet the prayer of the (c) Which Socrates though a Pagan did acknowledge see Baldwins moral Philos book 9. ch 5. wicked is an abomination unto him and the prayer of the upright his delight Prov. 15.8 He who will not hear sinners Joh. 9.31 yet will not send the righteous away empty Jam. 1.16 For albeit in mater of justice we may not ask who nor respect the persons of men we must not show favour to our nearest relations no not to the poor Exod. 23.3 Lev. 19.15 yet in bestowing of courtesies and in acts of bounty meer-pleasure and good-will the consideration of the person may well have the first place Psa 16.3 Gal. 6.10 If sinners could carry their suit in point of equity and justice the Lord would do them no wrong he would not send them away empty but since none not the best of men is able to maintain such a plea but he of his meer mercy doth give to whom he will shall he be unrighteous in shewing favour to his servants while he refuseth to satisfie the desire of strangers and enemies Hence The first ground of the point is because our duties and services 1. Reas our good works and prayers cannot merit and deserve any good from God they cannot justifie our persons nor procure a pardon for our offences how then shall they be able to purchase new favours The popish doctrine concerning the merit of our works and our justification thereby is detestable it s a soul-destroying dream of Proud Pharisees the fruit cannot make the tree good but the tree must first be good before it can bring forth good fruit Mat. 7.17 Thou canst not pray acceptably till thy heart be renewed till thou get strength from above and till a (d) See Part 1. chap. 9. principle of life be infused and the Spirit concur with it and help thee to pray according to the will of God Rom. 8.26.27 The Lord first (e) Cajetan his observaâ—ion which he repeateth on the place is the more remarkable because of the author he being a Papist Externa dem de internisdicendum oblationes inquit ille non sunt Deo grata secundum seipsas sed ratione offerentium placent vel displicent had respect to Abel and then to his sacrifice Gen. 4.4 which was not the cause but an effect evidence and witness of his righteousness Heb. 11.4 we cannot offer to the Lord but of his (f) 1 Chron. 29.14 own he must give unto us before we can render unto him he must draw up our supplication and put it into our hands else we know not what to say when we come before him and though we could order our words yet so long as the heart doth keep and entertain its old enmity against God and his holy commandments he will not be mocked with fair pretences nor accept of his supplication whose heart plotteth contriveth and breaths after treason and rebellion against him We must first lay down our weapons and accept his pardon before he will accept our supplications and fulfill our desires And therefore if thou resolvest still to hold up the former feud and only comest to God in a strait and to serve thy turn I may appeal to thy own conscience if there be any reliques of light and
ingenuity left there whether it were not a righteous thing with God to deal with thee according to thy folly 2. God doth not so much value our work and performance as the (g) Mentem offerentis non oblationem attendit glos iuterlin in Gen. 4 4. fountain and principle from which it doth flow and the end and scope at which we aim but untill thy heart be renewed thou canst not act from a principle of love nor make his will and command thy motive nor honestly aim at his glory but thy motives must be carnal and thy end self-interest thou canst not act spiritually nor bring out fruit to God till thou be ingraffed into the true and lively vine the Lord Jesus Joh. 15.5 And therefore thy prayers and performances though never so specious must be an abomination to him self being thy idol before which thou fallest down in every act of worship thou seekest nor God for himself but for thine own base carnal ends which if thou couldest otherwise obtain thou couldst with all thy heart bid farewell to God his worship and service he should hear no more of thy prayers and supplications And thus as the supplicant is not the same not a son but a stranger so the supplication is not alike there is a great difference and inequality in the work it self the Saints pour out other kind of prayers unto God then the unregenerate and therefore no wonder the successe be not the same albeit there may be much art and eloquence and great variety of pertinent expressions yet till the heart be renewed our censer's in stead of incense must be filled with such loathsome filth as must make our sacrifice abominable The old root doth continually send out and communicate so much venom to all its branches that no fruit can be gathered from thence but what is full of deadly poyson a polluted heart will so pollute and infect all our actions and performances that they must be naught in Gods account hence 1 Kings 8.38 this leprosy because of it infection is called the plague of the heart But though these two be very considerable 1. the state of the person for what father will not hearken more to the cry of his son and child then to the voice of a stranger and enemy 2. the quality of the work for who would lay brass in the ballance with gold Yet these are not the main grounds of discrimination and difference as to the present case concerning the acceptance and audience of the one and not the other but that must be brought from another root which now we shall only name as being already more fully opened viz. 1. the assistance and concurrence of the Spirit 2. the merit and intercession of Christ Hence A third reason of the point may be this we cannot pray acceptably without the help and assistance of the Spirit unless he enable us to speak and teach us what to say ah what can we plead upon the account of any though never so eminent work as coming from us Hence saith a (h) Mr. Fenner Sacrif of the faith pag. 6. and pag. 52. reverend Divine God no more respects the prayers of the wicked as being offered up by themselves without the concurrence of the Spirit then he respects the lowing of Oxen or the gruntling of Hogs None have the spirit of supplication but such as have the spirit of adoption and therefore we cannot be assured of the success of our prayers till our son-ship and adoption be cleared and sealed to us See Part 1. chap. 9.4 All the promises are yea and amen in Christ and therefore whatever the Lord out of his general bounty and pity and by the hand of a common providence may bestow upon an Ahab fasting and humbling himself and upon an Ishmael crying and weeping yet they had no covenant right to what they did receive nor could they lay claim unto or plead a (i) Nay Sua rez though a Jesuit and a great patron of the merit of congruity yet granteth ora tionem non esse impetratoriam ex vi promissionis nisi ex fide procedat quia promissio non fit orationi nisi procedat ex fide Suar ubi supra cap. 24. sect 1 2. promise in prayer and therefore though at a venture they might pray and God out of his soveraignty and by way of prerogative might answer their desires yet they could not promise to themselves as not having an interest in the promises that their prayers would prove successefull Christ is the alone way to the Father and he is our altar and therefore untill we be united to him we have not access to the throne and can offer up no acceptable sacrifice Nay saith (k) Zeal Christ pag. ult reverend Mr. Love God is as well pleased with the barking of a dog as with the prayers of a Christlesse man See Part 1. chap. 8. Vse 1. Use 1. Whenever then thou goest to Gods door to knock and cry for an asmes expect to meet with this question who art thou that calls whether art thou a friend or an enemy what is thy plea who brought thee hither what interest hast thou in the place canst thou produce the Kings bond did his Spirit fetch thee hast thou any claim to the purchase of his Son c. It s too ordinary not to consider or regard what prayers we offer up to God but to rest on the opus operatum the work done however it be performed but yet it is more ordinary not to enquire after the person his state and condition many care not what they offer as all gross hypocrits but even amongst the Saints there are not a few who seldom ask who art thou who takest upon thee to sacrifice to the Lord It is indeed an evidence of love respect to provide the best of the flock and not dare to bring the halt and the lame but that 's not enough thou must also take heed in whose hands thou put'st it under the law none durst offer but the Priests who were consecrated to that office and there is a Priest-hood under the Gospel by which only acceptable sacrifices can be offered 1 Pet. 2.5 Rev. 1.6 If thou durst appear before the throne of Justice and wert able to carry thy cause in point of law and equity then thou mightest order thy cause and not fear (l) Gen. 18.25 the juage of all the earth would do right But since we have nothing of our own to hold out but sin and misery indigence and wretchedness and like beggars our sores and manifold infirmities we might be the more hopefull to carry our suit if we could plead our relation to the place Supplicants do not prevail with God as an orator with the hearers but as children with their father the sigh and groan of the (m) Videmus vulgo parcutes magis delectari balbutienti infantia infantium quam universa eloquentra hominum eloquentissimorum â—patâ—r
to joyn and contribute its assistance the understanding and affections as the main agents must then be set a work the zeal and strength of these and of whatsoever other faculties can be subservient unto the work must be let out the greatest seriousness and activity is here too little and all our graces should be awakened and all of them may some one way or other be here employed and exercised our faith our hope our love humility c. It were too large a field to speak particularly to all these but we shall only name a few and insist a little on faith as being very necessary to the right performance of this duty though little known or minded by too many Sect. I. Of the 1. attention 2. reverence 3. humility 4. sincerity 5. importunity 6. watchfulness and 7. perseverance required in prayer Ps 103.1 (a) Blessing and praise is commonly reputed a part of prayer however it is conjoyned with it and is of the same nature and requireth the exercise of the same faculties and graces Bless the Lord O my soul with all that is within me Ps 145.18 19. The Lord is nigh to all that call upon him in truth He will fulfill the desire of them that fear him Eph. 6.18 Praying alwayes in the Spirit and watching thereunto with all perseverance c. 1. WE should not need to spend time in showing that we must take heed what we utter before the Lord were it not that the false Church doth maintain and plead the cause of all formal and pharisaical professors It is not necessary saith their great Doctor Aquinas that we attend to every petition we offer up to God if we come to prayer with an (b) Intentio est actus voluntatis de qua dictum sect praecad attentio vere est actus intellectus de qua jam dicendum intention to seek God 1. Attention for by vertue of this intention which others call a virtual intention albeit the mind in prayer doth wander yet the prayer will not only 1. prevail but also 2. be meritorious and deserve an answer (c) Tertius autem effectus orationis est quem praesentialiter officit scil quaedam spiritualis refectio mentis ad hoc de necessitate in oratione requiritur attentio Thom. 2.2 quaest 83. art 13. in corp yet saith he 3. prayer without attention wil not stir up and quicken the heart to a spiritual frame nor inflame it with zeal towards God But Suarez either pitying his masters weakness or envying his liberality in yielding too much to the hereticks denyeth attention to be necessary to this spiritual refection as they speak for saith he the rude and ignorant people praying in an unknown tongue may thereby stir up their zeal and devotion But for confuting of this abominable doctrine of Romanists it would be remembred that there is a (d) Suar. lib 3. cap. 5. sect 5 6. cum tamen sect 2. dixerat ad spiritualem refectionem necessariam esse actualem attentionem esse per se tam notum ut nulla iudigent robatione cap. 4. sect 3. fatetur Bonaventuram recte dix isse valde indecens esse ut quis cum Deo loquatur ore alind meditetur corde talemque orationem nunquam a Deo exaudiri twofold attention virtual and actual 1. virtual which consisteth in the purpose and intention of the heart to be attent serious in the work which purpose and intention though it be not actual and in being yet is conceived to continue and abide until 1. either there arise a contrary purpose in the heart to divert the mind to some other subject or else 2. by our gross and supine negligence we suffer the mind so to be diverted and distracted with other thoughts that that distraction though it be not formally and directly voluntary yet indirectly and by just interpretation may be accounted voluntary Now albeit this virtual attention being neither of these two wayes interrupted may be usefull for clearing the case concerning distractions and wandring thoughts in prayer viz. whether they do nullifie and obstruct the whole performance or not of which Part 3. yet it is impertinent for clearing the present question concerning the act of the understanding that should be exercised in every petition we offer up to God for whatever be the success of prayer as to those petitions in which the mind was employed and albeit they prove not successess because in (e) Bonavent opus de proces Religion lib. 7. cap. 3. triplicem facit attentionem viz superficialem viz. ad verba literalem viz. ad sensum verborum spiritualem seu ad sen u n mysticum si verba admitâ—ant sed rectius Thom. loc cit tertium hoc membrum attentionis refert 1. ad Deum qui 2. ad rem pro quo oratur Sed noster Ames cas cons lib. 4. cap. 14. addit quartum quo ad nosmet ipsos dispositiones affectuum no trarum attendimus verum hoc genus attentionis potius spectat ad conditiones praevias cum hac attentione potius invig lemus intention dispositioni cordis de quibus diximus quam ipsi orarioni primum ac secundum includitur in tertio adeoque hoc terrium quo scil ad Deum ad rem attendimus est praecipuum ut loquitur Thomas maxime necessarium that same continued action with them was mixed some wandring and impertinent thoughts yet those other petitions then put up without attention may be rejected as unprofitable yea and as sinfull though of the free mercy of God in Christ pardoned And he who hath but half an eye may as palpably discern the popish tergiversation in this as in any other article while they labour to divert the dispute having the boldness to (f) Cum Thom. art cit affirm that all the arguments brought by orthodox Divines to demonstrate the necessity of actual attention do only speak of and conclude the necessity of this their virtual attention but I think (g) Suar los. cit cap. 4. Suarez hath gone more handsomely to work in dissimulating the strength of our reasons in not once mentioning them for the point which they prove so convincingly that the reader might apprehend that he saw no ground why hereticks should alledge what he thought not worthy of an answer while indeed as I think he knew not what answer to return yet those must be named they must not altogether escape so great a disputer but no wayes against him but to prove his conclusion concerning the necessity of that (h) Hanc dirtualem attentionem tunc solum desinere affirmat quando homo scions videns so de aliis cogitare non attendere non curat sed negligit vel directe vult illo modo dicere Suar. lib. 4. cap. 26. sect 13. virtual attention which is as we observed not only impertinent for clearing the present question but also deserveth not
the name of attention as being not an act of the mind but of the will and so more fitly as also it is sometimes by (i) Art cit in corp Aquinas called the (k) Velle attendere non est pâ—atinde in re Cajet in Sum. 1.2 quaest 83. art 13. purpose and intention How would those Rabbies declaim against hereticks if they had fallen into such a gross mistake and confusion its true the object of that intention is attention for thereby we purpose to attend but who is so childish as to confound the act and the object for so we might take quidlibet pro quolibet And yet attention cannot alwayes be the object of their intention especially when they go to pray in an unknown language for how can they resolve to attend to what they know not unless it be to the sound and pronunciation of the letters And thus Parrots may as well be said to pray to God as Papists Hence our first argument they who teach plead for a brutish way of worship must be the followers and admirers of (l) Rev. 13 4. and 16.2 the beast who have his mark upon their fore-head But beasts having learned to utter words may pray to God in the popish way without reverence and attention Ergo But it is not strange to see them who make so many gods of idols and images in giving them divine worship and honour to make an idol of the true God and to serve him as if he neither knew nor (m) Jer. 10.5 could do good or evil Hence 2. Who dare thus mock a King or Ruler Will any speak to such and not take heed what he faith If thou didst (n) Mal. 1.8 offer such irreverence to thy Governour would he be pleased with thee 3. If God be a Spirit he must be worshiped in spirit and truth Joh. 4.24 What doth the holy Lord value the gesture of the body and the moving of the tongue if the heart be not imployed in the work there must be as (o) Ratio redditur ex parte naturae ipsius Dei quia scil natura ejus est non corporeum aliquid sed spiritus propterea oportet adorantes eum adorare in spiritu veritate ut adoratio conformis sit adorato Sub spiritu voluntas sub veritate intellectus comprehend itur In spiritu non cultu temporale non lingua sed interiore cultu consistente in spiritu hoc est in adnimo c. Cajet in Joa 4 23 24. Imo ipse Suar. loc cit cap. 4. § 4. fatetur adorationem Dei requirere attentionem mentis aliaâ— fieri solo corpore non in spiritu quia licet adoratio in spiritu non excludat actionem corporis requirit tamen principaliter spiritus influxum ut sit vera adoratio Cajetan confesseth a conformity between our worship and him whom we worship We must seek to the father of Spirits with our spirit and whole soul the mind must attend and direct and the will must intend and follow the pursuit otherwise the name of God is taken in vain and the holy one is not worshipped but dishonoured by our babling we may thus fear to meet with a return in wrath and that the Lord will deal with us according to our folly but have no (p) Non remisse nec mente huc vel illuc evagante eo quod talis non solum non impetrabit quod petit sed magis Deum irrit abit Basilius apud Thom. dict art ground to expect an answer in mercy and that God will accept such vain oblations 4. We may argue from the nature of this exercise What is prayer but a lifting up of the soul to God Psa 25.1 and 86.4 Or as commonly from (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascensus mentis ad Deum Damascen it is defined an elevation of the mind to him And this as (r) Suarez loc cit § 5. Suarez confesseth is essential to prayer So that there can be no prayer unless the soul and mind be thus elevated to God but it were ridiculous ro imagine that the mind is lifted up to God when it doth not attend but wander and run away from him and divert to other objects Ergo 5. How did the Apostle abominate this strange doctrine while he would not permit that any man should utter words in prayer before others which they did not understand albeit the speaker did well know their meaning But saith he I will pray with the spirit and will pray with the understanding also and in the Church and before others he would rather speak five words to their understanding then ten thousand in an unknown tongue 1 Cor. 14.14 15.19 Hence some of the Papists themselves yea some of their great (Å¿) Ex hacâ— Pauli doctrina habetur quod melius ad edificationem Ecclesia est orationes publicas quae audiente populo dicuntur dici lingua communi clericis populo quam dici laâ—ine Cajer in 1 Cor. 14. ad 17. Quod si populus intelligat orationem benedictionem saecrdotis melius reducitur in Deum devotius respondet amen Lyra in 1 Cor. 4.15 Doctors have been forced to acknowledge that it were better and more profitable for the people that their prayers and publick service were performed in their vulgar language that all might understand and joyn in the work then in latine which few or none except the Priest yea haply not he doth understand thus Lyra and Cajetan And as for private prayers (t) De privata autem oratione non improbabiliter dici potest utilius esse personis idiotis vocaliter orare in sua lingua vulgari quam in latina vel alia sibi ignota nam per se loquendo hoc videtur fructus sius ad fiuem orationis Suar. loc cit cap 5. § 4. Suarez granteth that it were more fit and convenient that the multitude and rude people should pray to God in their own language then in latine whereof they are ignorant You will say what then can be the reason why still they retain that ridiculous practice and at other times plead so earnestly for it Ans The Pope and his Cardinals being earnestly sollicited and pressed with fear had almost yeelded at the Council of Trent to reform this and several other abuses from which little gain might be reaped and whereby the Popes treasure was not much encreased till at length they considered that this was an ill preparative and might prove dangerous if thus once they suffered the foundation concerning the Popes infallibility (u) Nihil-ominus ex istis ritibus quovis uno mutato subrui conti nuo fundamen ta prorsus omnia Ecclesiae Romanae prudentis esse non tam principia quam fines rerum animadvertere c. Sva Pol. hist conc Trident. lib. 7. pag. mihi 775. to be shaken for thus the people might be brought to believe that they who had erred in these
and answer before they speak Isa 65.24 Ps 32.5 Many a time hath our suit been dispatched before we have presented it the Lord in his providence hath met us in our way to the throne and filled our mouth with songs of praise instead of prayers and complaints and hath given us not only what we would ask and desire but (o) Thus to Solomon asking only wisdom the Lord did give riches and honour in great abundance 1 Kings 3.9.13 and to Hannah asking one Son 1 Sam. 1.11 the Lord did give three Sons and two Daughters moe Ch. â— 21 to Jacob asking only food and rayment Gen. 28.20 he gave two bands and companies Gen. 32.10 c. abundantly more the Lord can do unto us and for us above what we can think or ask and who dare limit or set bounds to his Majesty 5. If we consider what persons and prayers have met with success it will seem very unreasonable once to doubt of the prevalency of the fervent prayer of the righteous 1. for persons we may for our encouragment call to mind that the eyes of all things wait upon him and that accordingly he giveth them their meat in due season that he heareth the moaning of brute beasts and satisfieth the very natural and and sensitive desire of every living thing Ps 145.15 16. c. Hence we may well argue with our blessed Master if God thus feed the Ravens and cloath and aray the lillies and grass of the field if he thus care for brutes and satisfie the natural inclination and desire of these inferiour creatures will he not far rather hear the cry and answer the desire of his own children Luk. 12.24 27 28. 1 Cor. 9.9 But 2. as the Lord thus heareth the natural and sensitive voice of brutes so also out of his generall bounty he pitieth brutish sensual men and often answereth them in the day of their trouble and extremity thus he hearkened to the voice of Hagar and Ishmael Gen 21.17 of Rehoboam 2 Chr. 12.7 of Jâ—hâ—ahaz 2. King 13.4 of Ahab 1 King 21.29 of formerly vile though then repenting Manasseh 2 Chr. 33.13 of heathnish Niniveh Jonah 3.10 of Pagan Marriners Ps 107.28 of the proud tyrant Nebuchadnezzar Dan. 4.34 of dissembling and hypocritical Professors Ps 78.34 38. c. Thus the Lord would testifie that high account he hath of the fervent prayer of his honest supplicants in regarding the very picture and shadow of that ordinance so far as to remunerat the same with the benefits of a common providence which will be yet more apparent if 3. we remember what kind of prayers have not only met with a (p) Viz. some fruit of a common and general providence bountifull return but also have been graciously accepted and have obtained a blessing indeed yea and not only when there hath been much weakness in the performance but also some present distemper in the supplicant thus he answered the desire of quarelling Moses Exod. 6.1 Exod. 5.22.23 of passionate Jonah Jon. 2.10 7. of David changing his behaviour as if he had been mad Ps 34.4 of Abraham denying his wife and exposing her to so great a temptation c. And then for infirmities and weakness as to the work it self did not the Lord hearken to Hezekiah his chattering like a Crane and mourning like a Dove Isa 38.5 14. to the Psalmist his crying and broken language when his spirit was so overwhelmed that he could not speak Ps 77.1 4. to the prisoners groans Ps 102.20 to the sighs of the needy Ps 12.5 to the publicans short ejaculation Luk. 18.14 If the Lord will hear the cry of weak ones who cannot speak will he then reject thee whose mouth he hath opened to pour out thy complaint before him But let none abuse this fatherly condescension of our God as to imagine that it is enough and acceptable service to God if we can speak some few words in a dead formal way without all life and sense which is the mad conceit of carnal and hypocritical professors for though the Lord pity his sick children and hear the sighs and groans of a broken and contrite heart yet he will in his wrath break those stony-hearted hypocrits who dare thus mock his infinit majesty with such superficial performances and it would be remembered that though there was no spiritual life and heat in those natural as I may call them sacrifices of Ahab Nebuchadnezzar c. yet there was a proportionable and suitable fervour tenderness and affection in their supplications and complaints in respect of which they had the advantage of formal hypocrits whose hearts such as they are do not joyn in the work and who do not express so much as a natural affection and desire especially while they are asking heavenly and spiritual mercies 6. Let us consider the experience of all the Saints and (q) Da mihi Christianum scit quid dico carnal hearts are not fit judges in a matter which as yet doth not belong to them and therefore no wonder though they have no experience of Gods fulfilling the promises to themselves they not having an interest in them the Scriptures and ecclesiastical history hold out many instances of (r) Hence reverend Mr. Bolton Just for right conf affl sect 1. part 1. â—h 2. having given several instances of its prevalency addeth These are saith he registrated to represent unto us to the worlds end the almighty and wonder-working power of prayer that precious and almost if not altogether omnipotent grace and citeth a passage from Chrysostom De orando Deum lib. 1. Deprecatio armatura est inexpugnalis ac tutissimum nec nunquam fallens muni mentum pari facilitate vel unum repellens militem vel innumerabilia hostium millia remarkable providences in return to their prayers and as for particulars he who would undertake to give a catalogue of them might first go number the sand on the Sea-shore yea there never was one Saint though never so mean and weak who hath observed the works of God and the several steps of providence towards himself but will put to his seal to this truth that the Lord is the hearer of prayers and such as converse with the godly will hear them from time to time admire Gods bounty and care for them and to proclaim his fidelity in answering their prayers though mixed with much weakness and dross and though sometimes through ignorance and impatience they have with Zion Isa 49.14 complained that God had forgotten them yet ere long they became sensible of their mistake and have been forced to confess and bewail their folly and unbelief and to say as there ver 15 16. that though a tender mother could forget her sucking child yet the Lord could not forget his people they being graven upon the palms of his hands As we have the Word of him who is truth it self and cannot lie that he will alwaies hear and give a gracious return to
since we come not in our own name but in his and ask not for our own worth goodness but for his sake who hath paid our debt and purchased our peace and acceptance through his own blood and who doth concur with us in our supplications why should we fear the Father alwayes heareth him Joh. 11.42 and therefore must also hear us with whom he alwayes joyneth the Father cannot reject us and our prayers unless he also hide his face from the Son of his love which since he will not and cannot do we may rest confident and secure but as the Father hath promised and freely disponed and the Sun purchased all the good things we can ask So 3. the holy Ghost doth enable fit and prepare us both to ask and receive he draweth and helpeth weak ones to ascend to the throne and putteth words in their mouth and teacheth them what to say Rom. 8.26 27. Joh. 14.16 17. And will the Lord reject those prayers that are breathed into us by his Spirit but as the Spirit doth thus help us to pray so to pray in faith as he helpeth our infirmities by enlarging the heart and filling it with spiritual affections so also by working in us a child-like confidence and making us cry not only with the mouth which were no great matter but with the heart having made an impression and sense of it there Abba Father Rom. 8.16 As he leadeth the Saints into all truth and putteth to his seal to the whole Word of God Joh. 16.13 Joh. 14.26 so particularly to the promises concerning the success of their prayers that if they knock it shall be opened if they seek they shall find c. Oh! what a blasphemy were it once to imagine that God could lie and would not perform these promises or that the Spirit of truth would put to his seal to an untruth The Lord pity and pardon our unbelief that having to do with such a compassionat and condescending Lord who hath stoopt so low and come so nigh to us who hath held forth himself to us under the nearest most amiable and engaging relations and who hath taken upon him so many bonds to do us good we notwithstanding will yet doubt of his good will and of his faithfulness in performing his promises Oh! 1. what a dishonour do we offer to our kind Master thus to question his love care and fidelity 2. what a shame to our holy profession 3. what a base return do we make for the many mercies we still receive and 4. what loss and damage do we bring to our selves we expect little and receive little we will not trust God and he will not satisfie our desires Jam. 1.6 7. Are ye now convinced of your folly and guiltiness in thus distrusting the Lord and is it the desire of your soul to have this evil cured O! then 1. ponder frequently and seriously these and such like considerations if this were the matter of your daily meditation if these things did sink down into your hearts and did abide upon your spirits they might prove a notable preservative against your unbelief doubtings and jealousies 2. Let us exercise our selves in the Scriptures especially laying hold on such promises as are most pertinent and sutable to our condition faith must have a word of promise whereon it must rest and the more express and particular that it be our faith will proportionably cleave to it the more firmly O! but what atheisme must there lodge in that heart that dare doubt where it hath this warrand thus saith the Lord 3. Labour to know more of God his love mercy power fidelity c. Ignorance of God his nature and attributes is the mother of jealousie and infidelity but they who know his name will put their trust in him Ps 9.10 With what zeal and success did Moses plead from Gods attributes Numb 14.17 18 19.4 Since sensible demonstrations are so concludent and prevail so much with us who live too much upon sensible objects let us observe and keep a register of the gracious returns from time to time made to the prayers of Gods people and honest servants 1. Our own experiences would be kept on record he who can say with David the Lord hath delivered me out of the paw of the Lyon and of the Bear will be able the more confidently to say with him the Lord will deliver me out of the hand of this Philistine 1 Sam. 17.37 experience begetteth confidence But 2. we should also observe the dispensations of providence towards others the Saints experiences are recorded in Scripture for our instruction comfort and encouragment Rom. 15.4 If God regard the prayer of the destitute this must be written for the generations to come Psa 102.17 18. the success that others have met with will encourage vs to follow the like course 5 Let us be exact and circumspect in our walk if our conscience condemn us we will fear the Judge every blot in our life doth darken and obscure the promise and dazle the eye of faith when the Saints fall their faith doth shake guiltiness is the mother of jealousie when we do ill we become suspicious and are ready to question his love and kindness to us when we prove ungrate and come short of our duty to him O! but if we would believe without staggering let us not halt in our walking let us be conscienciously diligent in every point of duty and (z) 1 Pet 1.14 holy in all manner of conversation if we would plead the promise and ask in (a) Jam. 1.6 faith nothing wavering Hence for trial this will be a good negative mark whereby we may know who cannot pray in faith if we do not walk as children we cannot call God Father nor with confidence expect that he will hear us What son will not be afraid and ashamed to look his father in the face after he hath dishonoured him and how will he blush to mention that relation and to call him Father to whom he hath not paid the debt of love reverence and obedience And if any perfidious and rebellious son should be so impudent as with (b) Herod having given to his son Antipater his Authority as he speaketh his favour his secrets his heart and crown in a will signed with his hand yet that unnatural monster could not stay a little till his fathers death but laboured by all means to prevent nature particularly by sedueing and perswading Pheroras to poyson the King yet having the boldness to offer to kiss his father after he was informed of his conspiracy though the traitor knew not that his conspiracy was discovered met with this terrible repulse Avaunt thou murderer of brethren and father the kiss of a father was not instituted for thee Behold Quintilius thy Judge c. Nich. Caussin holy court part 1. lib 4. pag. 133. Antipater to offer to salute and kiss his father he might expect such a welcom and reward as he met
with from the hand of Herod and to find the severity of a Judge in stead of the love a Father and yet are there not multitudes Ah! how many are there who have the boldness to deal thus with the father of Spirits Who Judas-like with a (c) Every reigning sin is treason and rebellion against the great King and interoretatively Deicide and Regicide and every sinner doth comply and conspire with Sathan and take up arms for him against his Master and Lord. treacherous heart dare offer to kiss him in whom they live move and have their being who is their Father by creation and who offereth unto them and entreateth them to accept of the inheritance of children Such think themselves to be sons and dare call him father though they have the heart of an enemy such have a kind of faith confidence and hope which is nothing but presumption delusion and groundless imagination suggested by the father of lies and maintained and cherished by their own foolish and deceitfull hearts This their faith is not built upon the word it hath not for its warrant thus saith the Lord but only thus saith the murderer and great impostor thus saith the deceiver and our deceitfull and deceived hearts It doth not arise from the Promises as having no foundation there but only from some principles of Sathans Catechism which he carefully instilleth into the ears and minds of his disciples and among the many articles of that anti-scriptural and cursed Creed this to our purpose is one If we have some form of devotion and now and then speak some few words prayer-wayes it 's no matter how we live our prayers will make amends for all God is mercifull and therefore will Sathan say and they upon his word think he will pity his poor creatures and servants and hear them whensoever they cry to him nay such will be ready to apprehend that it were cruelty and injustice to reject such well-meaning supplicants We may not now confute that soul-destroying delusion but what the Apostle said of doubting Jam. 1.7 may far rather be applied to this mad and desperat presumption and confidence Let not such seeure bold wretches think that they shall receive any thing of the Lord though too many be ready to think they shall receive yet saith the Apostle let them not think so or if they do they will but deceive their own souls and whatever for the present may be the dispensations of a common providence yet ere it be long they shall know and be convinced that they received nothing in mercy and in return to their prayers and nothing from the Lord as their God and Redeemer he was better acquaint with the mind of God and did not mistake who said If Iregard iniquity in my heart the Lord will not hear me Psa 66.18 And it was an acknowledged principle that he who was born blind urged against the Jews in his apology for Christ Joh. 9.31 For saith he we (d) Let bold finners consider how gross their delusion must be who contrary to this known truth dare presume and draw nigh in any ordinance without fear know that God heareth not sinners but if any man be a worshiper of him and doth his will him he heareth Neither would the Saints themselves think they were not concerned in this caveat for albeit the Lord will pity them in the day of their trouble and hear their prayers yet if they step aside from the approven path the Lord will hide his face hence the Psalmist having asserted Gods care of his Saints and People and that he would speak peace to such yet he addeth a necessary caution and warning but let them not turn again to folly as if it had been said though they were Gods people his Saints and precious ones who have prayed and wait for an answer yea though they have asked in faith and have met with access and acceptance so that a message of peace is dispatched and is as it were on the way towards them in return to their prayers yet if they should through their folly turn aside from God and in that interim commit some known sin he would recall as it were his former grant and draw back his hand and would not speak peace to them who had made peace with sin Now come we to some positive evidences and marks of the prayer of faith And 1. when the affections are much enlarged when we meet with a gale from heaven filling the sails we may and usually do expect that voyage will prove successfull when God openeth the heart and filleth the mouth with more then ordinary boldness fervency and liberty we readily will apprehend that he purposeth to fill our hands and will not send us away empty according to that word Psa 81.10 Open thy mouth wide but (e) Only he who is said to open the ears Psa 40.6 Isa 50.5 to open the eyes Psa 146.8 and to open the heart whose messenger and interpreter the lips are Act. 16.14 He only can open the mouth to ask aright he only can open it wide both extensively and intensively and make us desire and ask great things greatly grandia granditer ut loquitur August loc cit who is sufficient for such a work unless the Lord put to his hand and I will fill it We may believe he will fill that mouth with songs of praise for his gracious answers which he hath opened so wide in fervent and importunate prayers when we have spiritual boldness in pleading with God we will also have confidence as to the success and therefore these are joyned together and both ascribed to faith Eph. 3.12 We have boldness and access with confidence through faith If the Lord lift up the soul to him if he quicken and inflame the affections with a more then ordinary ardor and zeal we will not readily doubt of our acceptance when fire from heaven thus falleth upon our sacrifice we will be very confident thus Psa 27. we have both Davids fervency and confidence One thing have I desired of the Lord that will I seck after c. v. 4. this was his importunity but then his faith did act strongly and vigorously v. 1.3.5 6. I grant our lusts may add wings to our desires and be as oyl to the wheels and make us very diligent in our pursuit there may be a natural and carnal fervency and importunity which will rather add to our fears then make us in faith rest upon Gods word love and care but the difference may easily appear though we will not now prosecute it because that holy zeal and importunity is 1. spiritual as to the motives and end 2. humble and joyned with much self-emptiness and denial 3. tender of Gods gloty and honour and 4. submissive to his will whileas the natural importunity is 1. carnal 2. proud and selfish 3. careless of Gods glory and interest if it might be satisfied and 4 impatient under a frustration and disappointment
O! let us labour to curb our lusts and beat down this their impetuousness and importunity but let us cherish and maintain that holy and spiritual importunity which is so acceptable and prevalent with God and profitable to us and if we would pray more confidently let us pray more fervently and importunatly when we are cold and formal in prayer we cannot be very confident of success as knowing a lazy and careless way of asking to be a kind of invitation to deny qui timide rogat docet negare Yea the heathens though they thought much babling acceptable to God Mat. 6.7 yet in their sacrifices they had a shadow that might have served for confuting that folly for (f) Neque enim sine igue ullum sacrificium fieri licebat Si autem mortus carbone sacrificetur signum neglectae religionis fore perniciosum nemo dubitavit Alex. ab Alexandro genial dier lib. 4. cap. 17. they would not presume to sacrifice without fire and if the fire had gone out they looked upon that as a sign that Gods worship was neglected and as a sad omen and presage to him for whom the sacrifice was offered 2. If frequency in praying be added to fervency as it may be a further ground So another evidence and mark of confidence without faith we would soon weary I believed therefore have I spoken Psa 116.10 But will believing David faint and leave off having once spoken Nay saith he but I will continue instant in this exercise and my faith being strengthned by renewed mercies given in return to former prayers I will call upon him as long as I live v. 2. As in handy-trades men would soon weary in following them if no gain were reaped or expected So the Saints would too quickly faint in trading with heaven if they did not see their reward and therefore when we continue instant in prayer when we constantly follow that course and not superficially and perfunctoriously but seriously and with the whole heart our faith must be acting and there must be some confidence that our labour shall not be lost But there be two cases in which after a signal maner this restless importunity diligence frequency and continuing instant in prayer doth evidence our faith and expectation 1. When we meet with long and continued delayes if notwithstanding we continue and still renew our supplications thus David under his long-continued persecution by the hand of Saul continued all the while busie at the throne he would not run away from God because he seemed to hide his face but rather maketh that sad dispensation an occasion to draw nigh to God and turneth it in matter of complaint not of but to God as Psa 13.1 How long wilt thou forget me O Lord But if we ask what kept David all this time from fainting I have saith he trusted in thy mercy his faith kept his head above the waters and sent him often to the throne Hope deferred maketh the heart sick Prov. 13.12 but when all other remedies prove ineffectual faith will cure that discase 2. When we not only meet with delayes but also many discouragments and contrary blasts in our face to make us streek sail and give over if we notwithstanding still follow our duty and continue to wrestle with God in his Ordinances while be thus seemeth to sight against us by his providence we must have our loins girt and our spiritual armour on and above all we must make use of the shield of faith in this great conflict thus while Christ seemed not only to slight the woman of Canaan and not take notice of her or her request but also to reproach her as a dog yet she continues to enforce renew and pursue her suit she being according to Christs testimony of her a woman of great faith Mat. 15 28. Thus also blind Bartimeous when checked and charged to hold his peace cryeth the more a great deal and will not be put off till he get an answer from Christ himself because he believed hence our blessed Lord ascribeth the whole work to his faith Mark 10.52 If falth be strong it will set it self against all discouragments and like an impetuous river will over-flow and carry down all ramparts and bulwarks that stand in its way and therefore if we faint in the day of adversity our strength must be small Prov. 24.10 But let none imagine that while we say that the believing sould will not be beaten from the throne whatsoever impediments and discouragments it may meet with in the way as if we excluded the use of other means nay faith will stir thee up to every mean the Lord in his providence offereth unto thee as knowing that to trust God and to neglect the means is to tempt God to work a miracle and to provoke him to do no more for us who would not improve what he offered for our help O! but faith in the use of the means will 1. regulat our choice and keep us back from all sinfull and unlawfull means though our strait were never so great and they never so probable and promising 2. Faith will regulate the use of them and will make us keep them in a due subordination not relying or trusting in them but only in God who can as he pleaseth bless or blast them and who can work for us though they were removed and therefore though all creature-help did fail yet a believer could hing and depend upon a word of promise till the Lord did beat him off by declaring his purpose as to the particular and then submission will come in the place of faith 3. As faith dare not tye God to the means So neither as to the time way and manner of working it dare not limit the Lord nor prescribe to him but will securely rest upon Gods wisdom love and care and leave all to Gods disposal 3. Quietness serenity calmness and composure of spirit after prayer is a good evidence of faith acted in prayer what can liberat the heart of anxiety fear sollicitude and carking cares what can rebuke these storms and make a calm in the soul if the Lord himself do not speak peace to it and if he do not fasten the hand of faith upon the rock of strength and defence and cause the soul rest safely there notwithstanding all the boisterous winds that may blow from without Deep calleth unto deep all thy waves and thy billows are gone over me saith the Psalmist But what had he no stay nor shelter under this storm his faith discovered a rock and unto that he did flee his faith did close with a promise which being pleaded in prayer he espied a command for mercy and deliverance flowing from thence Psa 42.7.9.8 And then particularly he applyeth the remedy to this distemper and chideth his own soul for being disquieted and cast down having the cure at hand What O my soul hast thou not put up a prayer to God v. 8. and yet art
disquieted hast thou not faith canst thou not hope and confidently expect a return of thy prayers Oh! trust in God and be no more troubled and perplexed And to shew how groundless and unreasonable his disquietness was he repeats this pathetick question thrice Psa 42.5.11 Psa 43.5 What made Hannah who came to the throne with a sorrowfull spirit go away rejoicing and her countenance be no more sad 1 Sam. 1.15.18 She came doubting and went away believing and now knowing that God had heard her prayer she looked no more sad And what was it that supported Paul and calmed his spirit while he was buffeted by the messenger of Sathan the tryal and temptation still continued albeit he had prayed against it once and again but was he thereby discouraged nay on the contrary his faith from thence collected a sweet and encouraging conclusion that since he had prayed and the particular was withheld therefore the Lord purposed to do him good by the trial and therefore in the interim he should not want strength and assiststance for wrestling with the temptation the grace of God should be sufficient for him in the combat and for gaining to him a compleat victory at length 2 Cor. 12 7 8 9. And what was it that quieted and composed Davids spirit under that sad and long continued tryal while the Lord for so long a time delayed to answer the many prayers he had put up for deliverance from his enemies I had fainted saith he unless I had beleeved to see the goodness of the Lord in the land of the living Ps 27.13 his faith and confidence that God at length would answer his prayers did keep him at his work and from despondency and dejection of spirit 4. Waiting and looking for an answer is a good symptom thou hast prayed in faith if thou stand upon thy watch-tower to see what the Lord will say unto thee and what answer he will send thee as the Prophet while he waited for the vision it is an evidence that with him Habak 2 3. thou expectest it will surely come when thou hearknest what God will say it s a token thou beleivest he will speak Ps 85.8 but if thou pray and lookst not after a return which is the sin and folly of too many though thou mayst have gone to the throne in obedience to the command and that thou mightest perform that piece of homage to thy Master and Lord yet not in faith laying hold on the promise of thy kind Father if thou expectedst an answer thou wouldst wait for it and wouldst not run away from Gods door so soon as thou hadst knocked 5. If under our tryals and sad sufferings and when the Lord seemeth to hide himself in the day of our trouble and (g) Ps 66.20 to turn away our prayers yea if when by his providence he hath manifested his purpose not to give the particular we have once and again petitioned and many dayes waited for if notwithstanding we are not only silent and submissive patiently acquiescing in his will but also thankfull and cheerfull if thou not only justifie his majesty and take shame to thy self as being unworthy of the least of his mercies but also magnifie and praise him while he thus seemeth to smite thee and frustrate thy expectation it s a notable evidence of thy faith that thou hast prayed in faith and dost by faith live and rest upon his love and care thus David as to afflictions and crosse dispensations acted his faith Ps 22. though he was a reproach of men though they did laugh him to scorn shoot out the lip and shake the head at him and though the Lord was silent while he cryed to him in the day time and night season ver 1 2.7 yet he justifieth God and taketh shame to himself But thou art holy O thou that inhabitest the praises of Israel but I am a worm ver 3 6. and still trusteth in God praiseth his goodness and inviteth others to joyn with him in that exercise ver 9 22 23 25. And then for the other case viz. of denial and frustration as to the particular askt the same holy man is a notable pattern who having fasted and prayed for the recovery of his sick child yet so soon as he heard he was dead anointed himself and went to the house of God to worship and praise him and being comforted himself comforted also Bathsheba his wife 2 Sam. 12.20 24. Now what can uphold the heart under cross dispensations and sad disappointments but faith which can look up to God as the hearer of prayers who when he doth not answer us ad votum as (h) Aug. loccit Permittas ipfis expendere numinibus quid Conveniat nobis rebusque sit utile nostris Nam pro jucundis aptissima quaeque dabunt Di. Juvenal Sat. 10. Austin speaketh yet ad profectum who mindeth our good when he granteth not our desire and doth that which is better for us when he withholdeth what we askt and thus when reason can espie no evil in the enioyment of such a supposed mercy yet faith will look higher and rest upon the wisdom care and fidelity of him who hath promised to withhold nothing that is good from his honest suppliants and to make all things work for their good Hence faith will not only submit to the present dispensation but will thankfully praise God who hath ordered all things for the best and done what was most sutable for us and most subservient to his glory in our everlasting happiness 6. Albeit an immediat testimony either concerning out state and adoption or concerning our acceptance and answer of our prayers be not usual and ordinary yet the latter is more rare then the former If we speak 1. of an immediat testimony and 2. of a perswasion that God will give the very particular we prayed for but otherwise 1. a general assurance and perswasion built upon and drawn from the promises and 2. a perswasion that God will hear and answer our prayers in that way which is best for us is that condition and qualification of prayer after which we enquire But as to that immediat and particular testimony albeit it be not ordinary yet some eminent Saints at some special occasions have met with it and such might close their prayer as Christ began his Joh. 11.41 Father I thank thee that thou hast heard me as to the very particular I have prayed for but this cannot properly be called a mark of faith it being the highest measure and degree of that faith which falleth under the present disquisition and 2. because light needeth not another light that it may be seen and discerned but this particular perswasion is a beam of divine light clearly shining before our eyes and therefore needeth no further discovery nor any marks whereby we may know it But as to the other testimony concerning our state whether it be immediat and by way of direct illumination and irradiation or mediat
before the Lord 2. in faith relying upon Christs merit and intercession and in his name coming to God as the hearer of prayers and the rewarder of all them who diligently seek him and 3. with an eye to his glory arming at that as thy great and chief scope and end 4. that thou dependest upon him patiently waiting till he shew mercy upon thee not daring to limitat and prescribe to him nor murmuring because he delayeth to give or withholdeth the particular thou desirest and 5. that if he fill thy hands with his mercies thy heart and mouth will be filled with his praises supposing I say that thou dost pray thus that the truth and reality of all these in whatsoever measure or degree are to be found in thy prayers thou needest not fear thy prayers are acceptable and the Lord will in his owe time and way hear and answer thee and as a Father pitieth the sickness and weakness of his tender Child So the Lord in mercy pitieth thee and covereth all thine infirmities and notwithstanding thou maist in faith plead the promises of audience and confidently wait for and answer to thy prayers But 3. If thou make conscience of these few particulars which thou wilt not deny to be so necessary the rest will not altogether be deficient and wanting though they be not so discernable and obvious to every eye nor so distinctly expresly and in such a measure and maner as these we have now named and which appear to be more necessary and therefore though these other qualifications be not seen yet they are and have place in thy prayer they are virtually and in the root they are truly and in some measure though not sensibly and in such a degree or perfection so that albeit thou hast not set so much time a part for preparing thy heart and albeit thou canst not say thou art a son and in the state of grace that thou prayest in the holy Ghost that thy ends are so pure and spiritual that thou hast such a measure of humility imimportunity confidence c. yet thou who dost thus call upon God in sincerity art in some measure fitted and prepared to meet thy God thou art in the state of grace and the Spirit helpeth thine infirmities and helpeth thee to pray according to the will of God and thou dost honestly aim at his glory thou art truly humble and self-emptied thou dost believe and depend upon God and with the heart importune and cry to him c. For not only may the habits of grace lurk but also their acts and exercise if weak and remiss and if mixed with the stirring and motions of the contrary vices may be for a while insensible and thus occasion not only scruples anent their reality and existence but also the denial thereof And as to the measure of grace there is such a latitude and variety that it is difficult if not impossible here to (c) But as Philosophers do make and imagine their 8. gradus or eight degrees of intention four of which are made necessary that any form or quality may denominat the sub ject So we may suppose such a measure of grace here attainable and necessarily required for the acceptance of our performances determine either the minimum or maximum Why then should weak Christians fish into such drumly waters and raise those storms they are not able to calm But that what hath beeen said from the word of truth for asserting these qualifications may not through a mistake break any bruised reed nor disquiet such as Christ would have comforted though the weakest should hear and learn their duty the extent of the promises and the qualifications of their spiritual service yet since weak ones are ready to mistake both their state and work and to judge hardly of themselves for want of light and dexterity for reflecting upon and discerning their condition and the quality of their performances and for making a right comparison of these with the rule and so for passing a right judgment and knowing their own case we will bring some grounds laid down by practical Divines and collected from the Scriptures which may serve to stay and uphold them and which they for their comfort may make use of as not being contrary to what hath been here said albeit such cannot punctually ride the marches We shall now only name these grounds and refer to the Authors where they are insisted on at greater length But for preventing the abuse and mis-improvement of the condescention of our compassionat Lord See our Parallel Part. 1. Chap. 2. And we will begin with a passage of that excellent Commentary of our judicious and eminent Mr. Rollock We may observe saith (d) Videas quantopâ—re placeat Deo vel pauxillum fidei quan ropere delectetur precihus ex quantulacunque fide profectis etiamâ—â— conjunctam habeant multiplicem imperfectionem videmus vulgo parentes magis delectari balbutienti infantia infantium quam universa cloquentia c. Rolloc in Johan cap. 4. this reverend Divine how much a little of faith doth please God and how much he delighteth in those prayers that proceedeth from never so weak and small a measure of faith albeit otherwise they be mixed with a great multitude of weakness and imperfections as a Father will be more moved with and delight more in the broken language of his stammering Child then in all the eloquence of the greatest Oratours So our heavenly Father c. 2. It would be remembred saith the pious and experienced Mr. (e) Tenendum est non minus placere posse Deo conditionem sanctorum quando angustantur ipsorum spiritus in precatione quam quando dilatari maxime videntur quandiu igitur sancti fructibus fidei seu fructibus spiritus ferendes studens erant secundum Dei voluntatem petentes id quod Deus promisit in side animique submissione expectantes responsionem a Deo tandiu preces ipsorum via ipsorum Deo placent sive angustentur sive dilatentur ipsorum spiritus in precatione c. Dicson Therap Sac lib. 3. cap 10 Dickson that the Saints condition may no less please God when their spirits are straitned in prayer then when they seem to be most enlarged and the Apostle sheweth that the Saints may be so far bound up in spirit in the day of trouble that they do not know what to ask and must chose to send up groans in stead of prayers Rom. 8.26 So long then as the Saints study to bring forth the fruits of faith and of the spirit and do pray according to the will of God asking what he hath promised and in some measure of faith are patiently waiting for an answer from God their prayers and way doth please the Lord whether their heart be straitned or enlarged in prayer 1 Joh. 5.14 15. 3. Faith doth sigh prayers to heaven saith (f) Rutherf Tri. and Trium of faith Serm. 6. learned Mr. Rutherfurd
predicatui de tribus personis simul exceptis quae pertinent ad incarnationem seu assumptam naturam exam plorum loco hac adsert Deus noster Pater noster Praedestinator Creator Recomcâ—liator Adoptator Sanctificator exauditor precum Forh instr Histor theoâ—l lib. 1 â—cap 12. our blessed Lord teacheth us to call God Father not as if thereby he did point out to us the distinction or relation that is among the persons of the trinity or to single out to us the first excluding the other two for its certain we should direct our prayers to God who is Father Son and holy Ghost but to hold out to us (x) Ostenà it ad veram Deo gratam orationem requiri ut in vera siducia oremus ac jciamus nos invocare Deum qui in Christo dilecto suo filio nos dilexit ante jacta mundi fundamenta qui in filios suos adoptavit ac spiritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis donavit qui paternum erga nos gerit animum quem proinde juxta ipsius exemplum mandatum ut panem nostrum invocare possumus Gerhard in loc cont harm cap. 180. the fatherly affection and tender bowels of God and of all the persons of the blessed Trinity and to encourage us to draw nigh to God with confidence as children to a father ready to help and pity us and though we be not limited to the same words or to say no other then is held forth in that pattern and copy yet we may not change our thoughts of God nor imagine that he hath cast off his fatherly care and affection towards us And herein as we have the command So we have the example of Christ he looked upon God as a father in that solemn prayer Joh. 17.1 Father the hour is come glorifie thy Son So also ver 11 21 24 25. For though he hath another kind of interest in the Father then others yet this doth not nullifie and hinder our interest and relation especially since ours is founded upon his God having adopted us in this his beloved Son we are truly sons though not such sons as Christ we are his sons not meerly nor especially by creation but by adoption redemption and a right to the inheritance And that Christ and beleevers have the same Father and thus stand under the relation of brethren he himself is not ashamed to profess Heb. 2.11 and Joh. 20.17 Go to my brethren saith our blessed Lord to Mary and say unto them Iascend unto my Father and to your Father and to my God and unto your God And thus the ancient Church in their prayer Isa 63.16 ingeminat this (y) Dulce nomen patris sweet relation with much confidence Doubtless thou art our Father thou O Lord art our Father our Redeemer And as thus we have 1. a precept and 2. practice so also 3. a promise for our warrant 2 Cor. 6. 17.18 Touch not the unclean thing and I will receive you and will be a father unto you and ye shall be my sons and daughters saith the Lord almighty And 4. this is made one end and design of the sending of the spirit into our hearts viz. because we are sons and that we may know and improve our relation by calling him Father Gal. 4.6 Rom. 8.15 to banish fear and to make us draw nigh in confidence and love 2 Tim. 1.7 But you will say how can we call God Father since we are not assured of our adoption Ans If God be not thy father he must be thy (z) Mr. Murcot being in great anguish because he feared that God was not his father had these words impressed on his mind If I be not thy father am I thy enemy and again if I be not thy father why dost thou follow after me Mor. exerc Serm. 14. enemy for there is no middle state and how darest thou who art stuble draw nigh to the consuming fire If thou be not a son thou hast no interest in Christ in whom only we have access to the Father Eph. 2.18 Joh. 14.6 And if God be not thy Father why dost thou hing and depend upon him yea even then when he frowns and seemeth to beat thee off and drive thee away I spake a little to the like case Part. 2. Chap. 2. Sect. 2. and shall not now say much but remember that the Lord as in another case So also in this (a) 2 Cor 9.7 loveth a cheerfull giver He would not have us to come to his altar and to bring our oblation grudgingly he would not have his spouse look sad or his children to distrust his love and care towards them nor his servants fear least he were such a one as the ill and wicked servant called him a hard master and ill to please Mat. 25.24 What a grief was it to Peter to have his love to Christ questioned Job 21.17 yea though lately he had denied and disowned him and must it not grieve the good Spirit of God when we have base and low thoughts of his mercy and kindness towards us yea even then while we are constantly reaping the sweet fruits thereof Ah! will ye thus requite the Lord and deal no better with him then they Mal. 1.2 I have loved you saith the Lord yet ye say wherein hast thou loved us But if ye will trust him ye have his word he will not disappoint you and ye do thus as it were engage his majesty not to fail you O! then draw nigh to him in confidence and fear not to call him father who hath purchased so great an inheritance at so dear a rate for thee its good in some cases as a reverend divine said to threap kindness upon God He will never challenge thee who hast the heart and love of a son for calling him Father If thou be a child of light though thou fittest in darkness yet thou are still a child and thy father will not disown thee if thou claim an interest in him what though thou blushest to call thy self a son as being unworthy of that relation yet surely God hath not lost his title nor deserved at thy hands that thou shouldst rob him of that relation he hath bought by the unvaluable price of his Sons blood and its observable that the Saints many a time would divide the relation that is mutual at least are more positive and peremptory in asserting the one part then the other and as the prodigal when he had by his riotous living forfeited his son-ship and was brought to confess that he was no more worthy to be called a Son yet durst profess that he had a Father and durst call him by that relation and take on this resolution to arise and go to his father and say father Luk. 15.19.18 So they may call God Father while they are convinced and may from an humbled heart confess that they are not worthy to be called his sons and even then while their face is
profluat ex immediata irradiationâ— spiritus sed per argumentationem colligatur ut fieri solet before thou know him to be thy Father but there be some uniting graces whereby we close wâ—th him as our Father which though they do not confer the right of adoption yet they bind us to our Father and are as so many cords whereby he draws us in to himself and whereby we close and lay hold on him 1. then is not God thy Father optando seu vonto desiderio is it not the great desire of thy soul to have an interest in him and hath not this thy desire a lie in its right hand is it effectual operative and diligent in the use of the means not like the desire of the sluggard foolish faint and lazy 2. Is not God thy Father considendo seu aliquali spe expectaetione hast thou no hope nor expectation if thou be not assured that God is thy Father art thou perswadeâ— and dost thou know that he is thy enemy surely if it were so thou wouldst not thus seek in to him Say that thy hope is not so positive and peremptory that it is not grounded upon certainties and particular promises which thou dost apply to thy self yet seest thou not many promising and encouraging probabilities grounded upon general invitations entreaties promises which open to thee no small door of hope and makes thee look up to God seek in to him and follow after him hast thou not a may be and a peradventure and mayst thou not improve that without presumption thou art allowed to use a holy kind of violence to break through all discouragments and to lay hold on the King as well as to take his kingdom by force Mat. 11.12 3. Is he not thy Father amando seu filiali dilectione hast thou not the love and heart of a son and will he prove thy enemy 4. Is he not thy Father adhaerendo seu dependentia adhaesione acquiescentia dost thou not rely and depend upon God and cleave to him though he frown and follow after him when he forsaketh and withdraws from thee dost thou trust in him and cast thy self on him darst thou adventure thy soul upon his tender bowels free offer and promises art thou resolved to (g) Job 13.15 trust in him though he should kill thee dost thou acquiesce in him as the alone-fountain of all true happiness and how small soever thy hopes be yet with what indignation wouldst thou disdain the offer of a world to quit thy claim to and renounce thy part in him 5. Is he not thy Father obtemperando seu obse quio conatu opere reverentia honore dost thou not give him that honour reverence and obedience that is due to a Father and will he then use thee as (h) Luk. 15.91 one of his hired servants or reject thee as a vessel of wrath and disobedience what is God thus thy Father and dost thou lay hold on him by thy desire hope love reliance aed reverence and maist thou not in truth thus call him thy Father hast thou those fruits and evidences of thy adoption and findst thou those uniting graces to close with him Be of good courage thou needst not fear to come to him as a Father he will welcom thee as a son and hear and answer thy requests Sect. 2. After what manner and order should we direct our prayers to the persons of the blessed Trinity Eph. 2.18 Through him we both have an access by one Spirit unto the Father 2 Cor. 13.14 The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all WHile we who (a) Job 8.9 are but of yesterday and know nothing while we poor blind short-sighted sinners speak of this unspeakable and glorious mystery of mysteries which the Seraphims and holy (b) Vis scire naturam Dei hoc scito quod nescias neo in hoc contristeris quia nescias quia Angeli nescierunt sed requiris a me quomodo uno â—omine tres appellantur nescio libere me nescire profiteor quod Christus voluit indicare hoc solum scio August de tempor sermon 189. Angels do rather with admiration adore then curiously search after we would consider who we are how great our (c) Lutum vas figuli de creatore disputat ad naturae suae rationem non potest pervenire curiose quaerit scire de mysterio Trinitatis quod c. August ibid. ignorance is and how great and incomprehensible this sublime and transcendent object of which as (d) Hoc solum ex eo comprehendimus quod comprehendi non potest Ambros in Symb. Apost cap. 2. vide etiam August loc cit Ambrose saith we can know little more but that it cannot be known and therefore should rather in humility be (e) Ubi est mentis excessio idonea est fidei successio mirabile ergo illud de Trinitatis unitate de unitatis Deifica Trinitate Sacramentum magis est credendum quam exponendum Aug. de visitat infirmor lib. 2. cap. 2. believed then curiously examined by our shallow apprehensions narrow enquiry and halting reason it is true that a little knowledge here is as (f) Vbi quaeritur unitas Trinitatis Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur â—ec fructuosius aliquid invenitur Aug. de Trinit lib. 1. cap. 3. Austin saith well worthy of the pains but an error and mistake is most dangerous and therefore while in all modesty and humility we search after it we have need to pray the blessed Trinity to anoint our eyes that we may see what is necessary for us to believe and that we may not be wise (g) 1 Cor. 4.6 above what is writeen Now albeit the (h) Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianzen orat 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maner and way be inconceivable yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing it self is clearly revealed and we have here the concurring testimony of (i) Omnes quos legere potui qui ante me scripserunt de Trinitate quae est Deus divinorum librorum veterum novorum Catholici Tractatores hoc intenderunt secundum Scripturas docere quod Pater Filius Spiritus sanctus unius ejusdemque substantiae inseparabili aqualitate divinam insinuent unitatem August de Trinit lib. 1. cap. 4. Vide consensum antiquae Ecclesia omnibus Antitrinitariis pacis repudium mittentis apud Voet. sel disp part 1 pag. 492. consensum Christianismi media atatis hodierni pag. 493 494. adde etiam pag. 502. ad pag. 509. all Divines except some few contemptible hereticks the Arrians of old and the Socinians of late being the most famous opposers of this fundamental article of our faith and such a great cloud of so many witnesses may be no small support to our faith But certainly
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
himself but alwaies for the good of his honest servants withdraw his Spirit in some measure from these who have not by their negligence or folly procured it they being most regular and exemplar in their walk yet 1. since most usually the Lord withdraws for sin and 2. since we alwaies deserve and may if the Lord would deal in justice with us by our failings provoke the holy Spirit to depart and forsake us and 3. Since the Lords high and holy ends and designs are secret and cannot well at the first view be discerned by us therefore it is alwaies our duty and should be our work when we meet with straitning deadness c which are the symptoms of the Spirits withdrawing to search after our waies and to examin our hearts that if our conscience condemn us not we may be comforted or having found out the cause and the particular sin for which the Spirit hath withdrawn we may repent and forsake it but we would not rest on a superficial veiw of our waies nor because we cannot at the first discern therefore conclude there is no cause in us but let us according to Elihu his counsel to Job say unto God that which I see not teach thou me Job 34.32 Let us impartially deal with our own heart and ask conscience and set it a work let us again ponder our waies and let our enquiry be more particular and of a larger extent and readily we will espie one of the following causes to have procured and brought on this malady and will perhaps be forced with him (o) Tu me non deseris nisi prior ego te deseram August tom 9. sâ—liloq cap. 14. fol. mihi 166. sto say Lord thou didst not leave me till I first left thee And thus we come to the second thing propounded what are these sins for which the Spirit is provok't to withdraw and forsake the Saints and not help them in prayer or any other spiritual performance at least not in such a measure or maner as formerly But it would be remembred that this question must be limited to the fourth and last case viz. when the Spirit doth hide his face for sin and when our iniquities separat between us and our God as Isa 59.2 For in the three former Cases when the Lord for our trial and for high and holy ends known to his majesty doth depart albeit then it be our duty to search and enquire whether by our folly we have procured that stroke that seeing our fault we may amend our waies and how ever we may walk more closely and circumspectly and follow after him while he withdraweth from us yet then no such cause can be discerned and found out because as is supposed the Lord in that dispensation doth not pursue a quarel against us 2. We would distinguish between the comforting presence of the Spirit and his quickning and strengthning presence there may be much life vivacity activity fervency and heart-melting in prayer or any other ordinance when through the want of assurance the Saints may mourn and pour out many a sad complaint before the Lord now albeit both those cases belong to the general head of desertion and have some place here in reference to prayer since our enlargement in that duty doth not a little depend upon and might be much promoved by the assurance of our adoption reconciliation and God's favour yet since there needeth nothing be here added to what belongs to the general case we shall remit that part of the question that concerneth the comforting presence of the Spirit to its own place and now only speak of the causes why the Spirit withdraws his help and assistance especially since the causes and cure both of the one and the other will be found the same and alike if not altogether yet for the most part as the Spirit useth to withdraw his comforting when he withdraweth his quickning presence So what means would be used for recovering the quickning may also prove instrumental for regaining the Spirits comforting presence albeit the one may prevent the other and the Spirit may for a while quicken and assist before be comfort Before we descend to particulars it would be observed that the holy Spirit may be provokâ—t to depart 1. more directly immediatly and by way of affront as when any indignity is immediatly offered to his majesty and holiness or to his work 2. mediatly as it were and indirectly by way of demerit when through our folly we transgress any of the commandments of God and thus more directly sin against him as Law-giver King and Lord rather then as our helper and comforter And here we shall especially speak of the (p) Yet not excluding the second nor denying its-influence in these provocations first sort of causes as being most proper to this place referring the other to the following Section As to the first the Scripture holds forth the unkindness affronts and indignities offered to the Spirit of God under several expressions as of 1. (q) 1 Thess 5.19 quenching 2. (r) Eph. 4.30 grieving 3. (Å¿) Isa 7.13 wearying 4. (t) Ps 78.56 provoking 5. (u) Act. 5.9 tempting 6. (x) Act. 7.51 resisting 7. (y) Isa 63.10 vexing 8. (z) Isa 63.10 rebelling against and 9. doing (a) Heb. 10.29 despite unto the Spirit of grace We will not enter upon an explication of these phrases nor particularly enquire after their importance or diffirence but we may at the first view take notice of some kind of gradation from the less to the greater for the most part if not in all according to the order they are here placed and albeit there must be an inequality for according to the measure and degree of the offence the provocation must be the less or the greater yet all and every one of these indignities in whatsoever degree doth deserve and may justly provoke the Spirit to depart but we shall now only instance some few particulars as being the most ordinary and the epidemical distempers of this generation and we shall name them as so many branches of the first head viz. quenching the Spirit which being most general may well be extended to the several particulars As (b) That we may improve the meâ—aphor and fimilitude used by the holy Ghost fire may be quenched either by with-holding fewel and matter whereon it should feed or by casting water upon it to choak and extinguish it so the Spirit may be said to be quenched either negatively by not cherishing or positively by opposing and abasing his office or work either by omission or by commission 1. Then negatively the Spirit may be quenched these three maner of waies 1. by not opening to him and yielding to his motions thus while Christ came to the spouse door knocking and crying open to me my sister my love my dove my und-filed c. She holds him out pretending trifling excuses for her folly and unkindness why she
had put off her coat and couâ—d not put it on she had washen her feet and would not defile them therefore Christ withdrew his Spirit and departs and when she laying to heart and repenting of her folly sought him could not for a while find him she called but he gave her no answer Cant. 5.2 3 6. Thus also while the Spirit of God cryed to Israel and they would not hear and testified to them both by his servants the Prophets and by his motions and inward suggestions but they would not hearken nor obey he withdrew and gave them up to the lusts of their own heart since they would not follow his counsel and directions he left them to themselves and to follow their own counsels Psa 81.8.10 11 12 13. But secondly though the spouse be not so incivil and unmanerly as to hold Christ at the door yet if she do not welcom him and give him entertainment suitable to his worth and kindness his Spirit will not stay if thou dost not make ready and prepare the heart to receive him he will not stay in any other room if the affections be not enlarged and roused up to wait and attend him he doth not value the empty complements of the fancy and imagination if the will which is the mistris and supreme do not welcom him he regardeth not the attendance of the inferiour faculties if thou be in a spiritual lethargy when the Spirit cometh to visit thee if thou meet him with a dead and dull (c) See Sect. 2. heart if thou be fearless of his terrible majesty if thou keep not a due distance casting off that filial reverence and tender respect which is due to so great and compassionat a Lord he will depart and forsake thee res delicatula saith an ancient est Spiritus Dei ita nos tractat sicut tractatur the Spirit of God is tender and sensible of all the affronts and injuries we offâ—r to him and will deal with us accordingly if we dishonour him he will afflict us and lay us low he will go away and then our (d) If the glory departed with the Ark which was but a symbol of Gods presence 1 Sam. 4 21. far rather when the Lord himself departs glory departs if we do not welcom the Spirit with the whole heart and entertain him with suitable and enlarged affections he valueth not our empty profession and vain oblations Luke-warm Laodiceans will be spued ous of his mouth Rev. 3.16 these who would not (e) Ps 81.10 open their mouth wide to receive his comforts shall have their heart filled with his terrours and shut that it shall not receive his influences But thirdly though there be not a total deadness or laziness though there be some life activity and diligence yet if there be a decay of love and zeal if we do not so cherish and entertain the motions of the Spirit as formerly this may grieve and quench the Spirit if love wax cold and if there be a decay of respect and affection that will bring on some sort of distance between married persons and will hinder friends from conversing so frequently and familiarly together and for this the Lord threatneth not only to remove the presence of his Spirit but also the candelestick and outward ordinances which were the means of conveyance of the Spirit from Ephesus Rev. 2.4 5. because thou hast left thy first love c. As the Spirit may thus be quenched negatively and by omission So 2. positively and by commission as 1. when we prostitute and subject the gifts of the Spirit his work and interest to our selfish and carnal ends desiring a name and taking up a porfession of godliness that with (f) Act. 8.9.19 Simon Magus we may seem some body when we make piety a cloak to cover our pride covetousness c. or use it as a stirâ—op whereby we ascend to some high place and station in the world c. 2. When we have low and undervaluing thoughts of the gifts and graces of the Spirit though they have some room in our estimation and affection yet if we prefer other things unto them not prizing them according to their worth and excellency nor regarding as we ought the condescension and kindness of the giver we dishonour and grieve the Spirit and he may justly take away those love-tokens thus when we will not lose our favour with man our moyen and interest with the creature our name place and possessions for his truth ordinances c. yea when we so far undervalue these precious things as to be ashamed of them before men when not only fear but also shame will make us dissemble our profession and conceal our graces duties c. may we not be afraid lest as the (g) Luk. 9.26 Son will be ashamed of such when he cometh in his glory So the Spirit when he cometh to manifest himself in the ordinances of life But 3. when not only his gifts and graces his love and his kindness are undervalued but also his commands and authority are despised his motions and sweet insinuations are choaked and opposed while as the contrary suggestions of Sathan the enemy are entertained cherished and cheerfully obeyed must not the Spirit be much displeased and highly provok't with such an indignity would an earthly King endure such an affront nay what friend is he who seeing thee but slight his counsel entreaty and request while thou didst welcom his enemy and gratifie him in what he desired could digest such a disparagement and indignity And 4. so much of illumination which is the work of the Spirit light knowledge and conscience is choaked and opposed by the sinner whatever be the particular transgression so far the Spirit is dishonoured and disparaged and provok't to depart and withdraw nay in every formal disobedience viz. when the command and counsel of God is known there is much not only of contempt but also of rebellion and what will provoke if that do not And thus albeit for distinctions sake we did put a difference between sins some of them being more directly against the Spirit his work and office that being as it were their object yet there is no known sin which may not be said to be against the Spirit of God and his work And thus we come to the second sort of provocation whereby the Spirit is not so directly opposed and quenched his peculiar office and work not being the matter and object of such sins albeit it be (h) The work of the Spirit is thus opposed quasi in obliquo indirectly and as a concurring circumstance but not in recto quasi objectum opposed and choaked by the sinner and here we have a large field if we would come to particulars but the (i) Gal. 5.19 works of the flesh are manifest and their opposition and contrariety to the Spirit of grace and holiness is no less evident Gal. 5.16 If we (k)
The opposition will be more clear if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood impertatively do not fulfill with Bezâ— in hiâ— translation which â—areus maketh use of albeit in his Commentary he read them indicatively non per ficietis fulfill the lusts of the flesh we cannot walk in the Spirit the Spirit will not abide with us nor direct our steps for what concord can there be between lâ—ght and darkness and the Spirit of holiness and the spirit of lust As Doves leave their place when it becomes nesty and unclean So the holy Ghost who in the likeness of a Dove descended upon Christ will not lodge in that heart that is defiled with filthy lusts and is (l) Rev. 18.21 become the habittaion of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Every reigning sin is another Lord and takes up the house and the Spirit will not dwell in a corner nor (m) Prov. 1.14 cast in his lot with another lord and master yet some do drive the Spirit farther away then others the more gross crying scandalous and conscience-wasting the sin is the more the Spirit is grieved and the distance becometh the greater if David though otherwise a man according to Gods heart fall into murder and adultery it will cost him many a tear and prayer before he recover the comforting presence of the Spirit and his bones must be broken and the Spirit come against him as an enemy before he prove a healer and pour in the oyl of gladness in his wounds Ps 51.3 8. And its observable that this penitent doth first pray that God would create in him a clean heart and renew a right spirit within him ver 10. before he beg the presence and joy of the Spirit ver 11 12. thereby intimating that the Spirit will not dwell in an unclean heart as he had found by his sad experience all the while he continued in his (n) For impenitence is both a continuation and some sort of justification of our sin impenitence Thus you see the cause and if ye find the wofull effects of the Spirits departure O! its high time to consider your wayes and to repent of your evil doings and to seek the Lord till ye find hm this is no state to be rested in ah what stupidness security folly ingratitude and contempt must it be to sit down content while thy God thy husband thy life and happiness is departed ye have taken away my gods said Micah of his idols and what have I more and say ye unto me what aileth thee Judg. 18.24 Ah! shall he weep cry and so bitterly lament the loss of a supposed deity and happiness expected from its presence and shall not we lament when the true God the fountain of real happiness is departed or rather when through our folly and unkindness we have banished and driven him from us O lay to heart thy loss I thy fruitfull vineyard is now become a barren wilderness thou who formerly wast a (o) Cant. 4.12 garden inclosed and fenced art now laid open to all the beasts of the forrest thou who once hadst a (p) ver 15. fountain of living waters how are thy streams now cut off (q) ver 13.16 thou whose plants were an Orchard of pomegranats with pleasant fruits and whose spices did flow out while the north and south wind did blow upon thy garden art now become as the (r) 2 Sam. 1.21 mountains of Gilboa upon which neither dew nor rain doth fall nor fields of offerings Thou who (Å¿) Cant. 7.6 5. wast fair and pleasant for delights when the King wast held in thy galleries art now become black and pale while thou livest as a widow in solitariness and art suffered to wallow in the mire when thou art (t) Hos 2.3 stripped naked of all thy ornaments and left in a dry and parched land where there is no water now thy (u) Lam. 4.1 8. gold is become dim and thy visage darker then a coal then who wast fed with manna from heaven and didst (x) Cant. 5.1 eat the honey with the honâ—y-comb mai'st now cry out my leaness my leaness while thou pinest away for want of the heavenly influences Oh! who can enumerat the several evils that befall him who is forsaken of God nay though thou wert a Saint and to such only we now speak and though the Spirit did not totally withdraw yet he may so far leave thee that to thy sense and apprehension thou may'st appear to be (y) Hos 2.3 stript naked and set as in the day that thou wast born where are thy comforts and spiritual consolations now where is thy furniture and strength for doing thy duty where is thy armour and shield now thou art exposed to Sathans fiery darts to the snares of an alluring and tempting world and to the rageing and impetuousness of thy lusts which seemed and were in great part mortified and subdued The Saints themselves when the Spirit withdraws are ready to fall 1. upon the least temptation 2. into the most gross and vile sins and 3. without recovery and to live and die in that filthy pudle unless he return as certainly he will do to his own for his great names sake awaken them and pluck them out of the snare Peter David Solomon c. are sad instances of the fraiâ—ty and naughtiness of the strongest Saints when left to themselves 1. how long did David lie in that vile sin of adultery without repentance and 2. with what craft and policy laboured he to cover it and when other covers would not do the turn he added to his adultery murder committing that crying sin with much deliberation and afterwards rejoiced in the death of his faithfull servant Vriah which he had so cunningly plâ—tted and contrived 3. Did not Peter once and again deny his Master and relapse into the same sin yea and 4. did he not fall where he seemed to be strongest his zeal for his Master his courage and resolution appeared to be very great when he protested that though all should yet he would not deny him Mat. 26.33.35 and yet at the voice of a damsel he denied him thrice with an oath and cursing the unbelief of Abraham the father of the faithfull Gen. 12.11 12. The passion of Moses the meekest of men Numb 11.15 Psa 106.33 The impatience of Job the pattern of patience Job 3.3 Job 6.8 9. are manifest evidences that the strongest Saints may fall into those sins that are contrary to the graces in which they are most eminent And 5. they may be so far forsaken as to be permitted not only to commit but also to justifie and plead for their sin and with Jonah to say they did well to be angry against God for exercising mercy and forbearance towards others and for removing their gourd Jon. 4.9 10. c. But particularly as to the present case the spirit of
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
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
otherwise it would then and never till then shall I not be ashamed when I have respect to all thy Commandments Psa 119.6 See Part 2. Ch. 1. and 3. The Lord will not condescend to treat and reason with us till we wash and make our selves clean till we put away the evil of our doings and cease to do wickedly and learn to do well Isa 1.16 17 18. and will he suffer us to plead with him while we are wallowing in the mire and lying in our uncleanness Ah! with what deadness and confusion of spirit must guilty and self-condemned sinners draw nigh to God and what cold formal and heartless prayers must impenitent sinners offer up to the holy just all-seeing and heart-searching Lord But since the honest servants of God will abominat such gross pollutions and by the grace of God are kept from them so that they do not ordinarily easily and habitually fall into and commit such sins and if at any time they be thus surprised yet will not lye in that puddle nor add impenitence unto their back-sliding the wicked one is not permitted thus to touch them 1 Joh. 5.18 therefore they should not think it enough that they are preserved from these conscience-wasting iniquities but should also carefully watch against those sins which are not so easily discerned nor much observed by too many and which are reputed to be rather infirmities then transgressions and the result of humane frailty rather then the venom and sting of the serpent in our bosom yea the Saints should especially guard against this sort of sins as being most exposed to such and in greater danger to meet with temptations that way Sathan knowing that for the most part it is in vain to tempt them to gross and scandalous iniquities and thus being more ready to fail and stumble where least hazard appears as 1. spiritual pride arising from our Christian priviledges and enlargement of dutits c. We will not insist on the aggravations of this monstrous as I may call it sin how unlike is the fruit to the root from which it springeth can darkness be occasioned by light and shall our graces become fewel to feed our pride Ah! remember that God in a special maner is engaged against the proud he will resist them (o) Vid. Leigh Crit. See in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is as it were set in battel-array against such Jam. 4.6 1 Pet. 5.5 O Christians do not thus lift up your selves lest God lay you low and while ye elevat your selves above others ye become as barren mountains exposed to tempests and storms it is to the plain valleys that God will be as the dew making them to bring forth fruit as the vine and to cast forth their roots as Lebanon Hos 14.5.8 compared with Jer. 31.18 19. There be many sower grapes which this wild Olive yieldeth from whence proceedeth 1. ostentation 2. affectation 3. singularity 4. contempt 5. censoriousness 6. rigidness and unmercifulness 7. untractableness stubborness and stifness of spirit c. these and such like cursed branches do spring from the root of ambition and pride and shall we think it strange if the high Lord who hath respect to the lowly know the proud afar off Psa 138.6 2. The Saints are in hazard to provoke the Lord by the sins of their holy things their dallying with duties and ordinances their formality sloth and doing the work of the Lord negligently and superficially c. See the causes of the Spirits with-drawing Sect. 1. 3. We come now to these causes which do as it were formally indispose and of themselves steal away the heart and make it unfit for a communion with God in any ordinance Such as 1. Earthly-mindedness if thy heart be too much let out upon the creature it will be straitned towards God the (p) Vid. Calv. in sphaer pag. mihi 228.616 Muler inst astr lib. 2. cap. 3. Moon must be ecclipsed when the earth is interposed between the Sun and it our Moon hath no light of it self whatever be said of that great Luminary in the heavens and therefore when the world goeth between and intercepteth the beams and influence of the sun of Righteousness what darkness and deadness must cover it's face Ah Christian dost thou not find the world to be the devils opium whereby he stupifieth the heart and indisposeth it for a communion with God when we live too much upon the world and suffer it to take up so much of our time strength and affections we are unfit to walk with God Ah! doth not our sad experience teach us that hardly can we get our hearts drawn up to God after an adulterous embrâ—cement of the creature if a Saint but bow the knew to the worlds trinity and cast a greedy look on pleasures honours and profits this as it will provoke the Lord to jealousie So it will steal away the heart and if these lovers once take possession there they will hardly be gotten driven out 2. Want of awe and reverence makes us careless in our approaches to God and makes the Lord to hide his face The (q) Apud Persas ut venerabiliores reges essent à vulgi conspectu se re movebant peccaro eopiam suo populo faciebant ne sa miliaritate frequentiae vile ceret regia majest as Greg Theolos de repub lib. 8. cap. 3. § 4. Persian and (r) Quod etiam à Parthis uâ—urpotur apud quos reges in ponâ—ralibus regiae oeclusi sub spetie majâ—statis delitescunt Alex. ab Alex gen dier lib. 5. cap. 14. Parthian Kings to shun contempt and that they might be the more honoured did keep a distance and were seldom seen but once or twice a year if the child forget to keep a due distance the father must not smile and dandle it as formerly then nothing but austerity and frowns that the unmannerly son may learn no more to abuse his fathers kindness and if we will not acknowledge the greatness of God it is justice with him to make us find his hand hence the Apostle while he exhorteth to reverence and godly fear representeth God as a consuming fire Heb. 12.28.19 See Part 2. Ch. 2. Sect. 1. Ah! shall the reverence and respect we bear to a meet man make us watch over our thoughts and take heed to our words while we are in his presence and shall we dare to speak to him with whom is terrible majesty and suffer our hearts to wander If the Lord did only punish this contempt by his withdrawing and going away from us and who would not turn his back upon him who did not more prâ—â—â— and value his presence what coldness and deadness must seize upon our hearts and this our voluntary deadness slowing from an irreverent and aweless frame of spirit is justly followed with a penal desertion which must be accompanied with a further measure of deadness and irrevereâ—â—â— 3. Hypocrisie and want
of sincerity a dâ—uble minded man is unstable in all his wayes Jam 1.8 and albeit this evil be in part cured in the Saints yet it may so far prevail upon occasion as to keep the heart from fixing and being serious at it's work there can be no constancy not fervency where there is not sincerity and hypocritical heart must be a (Å¿) Hos 10.2 The Hebrews hold out an hypocrit as having two hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor cor 1 Chr. 12.33 Psa 12.2 c. Hence also with us hoâ—is called a double minded man divided heart and while that prevalleth we cannot seek the Lord nor call upon him with the whole heart and so much of the heart as doth not concur in the duty must be otherwayes employed and divert the mind hence wandring thoughts deadness c. 4. Want of feeling and sense of thy wants and indigence when the poor man is pinched with famine and his empty stomach sets him a work with what seriousness and importunity will he cry and beg but if he be full or forget his misery he may fall asleep or become remisse in asking When Laodicea fancied her self to stand in need of nothing she would not go to the market to buy hence Christs warning and counsel Rev. 3.17 18. the (t) Pro. 27.7 full soul leatheth the honey-comb but to the hungry every bitter thing is sweet O! come not to Christs door till thy hunger send thee thither thou canst not feelingly nor seriously ask neither wouldst thou prize the mercy though thou dâ—dst receive it unless thou be sensible of thy indigence and need 5. Diffidence and distrust 1. if we distrust Gods care and providence in governing the world and minding his people in all their straits and difficulties we will readily seek to help our selves and run to the creature for a supply or if we seek to God but for the fashion in a careless and formal maner those who expect little from God will not be very serious in their addresses to him Iob 21.15 2. Distrust of Gods fidelity in fulfilling the promises to hear and answer our prayers we will be heartless at work when we expect little success advantage or reward they who begin to doubt and with them Mal. 3.14 to ask what profit is it to follow the Or finances of God will be ready either with him a King 6.33 to say why should we wait or call upon him any longer or else with Papists and Formalists to rest on the outward performance without life and heat and to think any sort of performance enough and too much our diffidence and distrust will be followed proportionably with so much despondency deadness want of life activity and fervency in our work faith saith (u) Mr. Gurn loc cit ch 6. pag. 565. one is the back of steel to the bow of prayer which sends the arrow with force to heaven where faith is weak the cry will not be strong he that goeth about a business with little hope to speed will do it but faintly he works as we say for a dead horse the less we hope the less we endeavour See Part 2. Ch. 2. Sect. 2. 6. Excess and surfeiting when the soul is full and glutted it is not fit for bodily far less for spiritual exercises therefore if ye would watch unto prayer ye must be sober 1 Pet. 4.7 If we would not fall asleep at our work let us use the creatures with moderation and sobriety and beware of drunkenness and gluttony 1 Thes 5.6 7. But as there is a bodily so also there is a moral surfeiting and over-charging mentioned and joyned with the other Luk. 21.34 when the soul is drunk with the (x) See Cause 1. cares of this life it will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is Luk 12.29 it will become like to a wandring meteor now up now down and unfit for any spiritual employment wordly cares will choak good motions and mar the work these thorns will over-top the good seed and not suffer it to grow Mat. 13.22 periclitatur pietas in negotils the world eats out our zeal and exceedingly blunts and takes off the edge from our spiritual affections if we look up to God we will find that heavy clog and (y) Heb. 12.1 weight to beset us and presse us down and hardly will we get that burden casten off when the soul is drowned in the world how can it mount up as on eagles wings and a scend to the throne The world is Sathans bâ—rdlime if we stay too long upon the earth he will readily catch us and cut off our wings if our chariot drive too far in the mire it will leave the wheels behind when we come reeking and sweating out of the world we will find our spirits to be spent and that we have no strength for doing the work of the Lord nay the world will not thus part with us though we would leave it for a while yet it will follow us and cry after us and thus interâ—upt divert and disturb us while we would look up to God and therefore if we would pray affectionâ—â—â—y and fervently we must be carefull for nothing as prayer is a remedy and should come in the place of immoderat excessive and distrustâ—ull care So it is inconsistent wâ—th and cannot be to purpose performed when that is hence the opposition Phil. 4 6 Prayer as (z) Melch. Adam in vit Luth pag. 139. Lucher said is hirudo cararum the leeches that should suck out our cares but alas there is no such venom and distemper in the spirits of many as killeth these leeches and will not suffer them to enter our cares do choak our prayers and in many are so excessive and incurable that they will not admit a remedy 7. Lasciviousness wantonness and a spirit of lust will take away the heart and indisoose us for spiritual duties Hos 4.11 If Sampson fall a sleep in Dalilahs lap she will betray him to the Philâ—stins and he may lose both his sight and his strength and if he (a) Judg. 16.20 essay to go out as at other times before and to shake off his fetters he will find they are now too strong for him when that strange fire burneth in the heart the smoak thereof will defile our sacrifices and its flame wiâ—l eat out the fire of the sanctuary which is of a heavenly descent 8. (b) Sathan desires to fish in troubled waters he no sooner espieth any distemper in the affections but be is in readiness to joyn with it and to ad fewel to that fire Discontent with our condition family (c) Inter jurgia lites Precibuâ— non est locus contention anger wrath jealousie grief fear and whatever excess and distemper in the affections and passions of the soul when these are out of order and raise tumults stir up confusion and make a noise in the heart how will they disturb and distract it
to work he would delay no longer nor suffer such an opportunity to slip he would not choak the breathings of the Spirit but instantly runs to the throne and we have his prayer to the close of that Psalm enlargement of the affections sweetness and delight in any ordinance use to accompany and be the fruit of meditation Ps 23.6.5 Ps 104.34 And this was the course which the (q) 2 Sam. 23.1 sweet singer of Israel used to take when he found his harp to be out of tone Ps 77.5.12 Ps 143.5 c. Not as if ejaculatory prayer might not be intermixed with our meditation for alone we are too weak to wrestle with a dead heart a cry to heaven will bring help from thence this is (r) Vid. Prest Saints exer serm 2. said to have been Luthers practice and which from his own experience and the success he had met with he pressed on others and this seemeth to have been David's custom also before he prayeth for quickning we read of his meditation Ps 119.148 149. But whatever be our carriage while we are employed in the work of meditation Yet 3. We would seriously and solemnly beg of God his quickning Spirit and bemoan the deadness of our heart saying Lord I dare not I may not stay away and I am afraid to draw nigh to thee I must speak and I know not well what to say I miss my leader and guide and what am I but a poor blind guilty sinner Lord pity me and help my infirmities Lord (Å¿) Psa 119.159 quicken me according to thy loving kindness (t) Cant. 4.16 Awake O north wind and come O south and blow upon my garden that the spices thereof may flow out let my beloved who hath for a while withdrawn return unto his garden and eat his pleasant fruits (u) Isa 51.9.11 Awake awake put on strength O arm of the Lord awake as in former time that sorrow and mourning may flee away (x) Cant. 1.4 Draw me and I will run after thee (y) Psa 51.12 Restore unto me the joy of thy salvation and uphold me with thy free Spirit and in your complaint bewail more the loss of the quickning and assisting then of the comforting work of the Spirit and be more afflicted because ye cannot serve God better then because ye find not that sweetness in his service which formerly ye have felt Ah! let us not be so much affected with our own loss as with the dishonour done to God by our empty and formal performances especially since we may well spare for a season the consolations of the Spirit but his help and assistance is necessary a child of light may for a time walk in darkness but he cannot live nor move without his leader and guide and unless the Spirit of life do breath though insensibly upon him You will say my loss is thus greater then I can be sensible of O! when I remember my former enjoyments while the beloved brought me to the banqueting house and his banner over me was love when he stayed me with flâ—gons and comforted me with apples O with what delight did I then sit down under his shadow and how sweet was his fruit to my taste Cant. 2.4 5 3. Such ar never tasted the honey-comb know not its sweetness O! but its a (z) Miserum est fuisse beatum sad thing to have been once happy Ans O! that the world knew and had once tasted the comforts of the holy Ghost I might ask with Eliphaz are the consolations of the Almighty smal and of little account with thee Job 15.11 But alas few are acquainted with and do experimentally know and therefore few value and prize this hidden manna And as for thee O disconsolated Saint though thou hast reason to lay to heart thy loss yet thou shouldst not idol ze thy comfort though spiritual and terminated in God thou should not prefer the gift to the Giver and the tokens and pledges of love to thy beloved his honour work and service 4. Then observe the frame of thy heart diligently and take notice when the Spirit manifests himself and when he withdraweth else 1. thou canst not prize his presence nor thankfully acknowledge his bounty and kindness and thus wilt provoke him to depart if we forget to give God the glory of his mercies if we take no notice of what he hath done to us and if we sacrifice to our own nets its justice with hm to draw in his hand 2. If we do not observe when he goeth away and are not affected with this desolate condition this will provoke him to stay away and to depart further 3. If we observe not when deadness first seizeth upon us and wandring thoughts interrupt Gods service we will not strive against this evil nor seek after a remedy and thus the disease will continually encrease and become the more incurable O! let us not then become secure and negligent let us often look in to our hearts and review our work and let us under the greatest enlargement say with him 1 Chr. 29.14 Who am I that I should be able to offer so willingly all things come of thee and of thine own have we given thee let us then be 1. the more humble 2. the more thankfull least by our pride and ingratitude we provoke him to depart by whom only we have access liberty and strength and without whom none can so much as say seriously and with a believing heart that Christ is Lord Eph. 2.18 2 Cor. 3.5 6 17 18. 1 Cor. 12.3 3. Let no former enlargement in duty make thee go in thy own strength but in all thy approaches to God lean to him who only can strengthen and establish thy goings thy vine will not bring forth fruit unless it lean to this wall Psa 119.116 117. 4. So soon as thou observest any decay of life and activity lay it to heart be humbled for it strive against it and complain to God of it if thou suffer deadness by little and little to creep on it will turn to a habit which will hardly be shaken off principiis obsta remember Solomon he suffered his heart to be stollen away by his strange wives till at length he built high places to the abominations of the heathen yea and some think that he sacrificed to them 1 King 11. The longer thou delayest to return thou wilt depart the further from God but if we did call our selves to an account after every prayer and performance and did judge our selves for every wandring thought for our deadness and negligence in doing the work of the Lord what a notable mean might this through the blessing of God prove for the remedying these evils what we daily observe with a mourning eye we will watch against and will not readily commit but when we forget and do not lay this evil to heart it must continue and may daily grow worse and worse And thus 5. Let us
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
Luke 11.13 Let none then pretend his unfitness and indisposition as a cloak to cover his negligence and unwillingness but the less our strength fitness and ability is we had need be the more busie and diligent the Apostle 2 Tim. 1.6 useth an excellent allusion while he exhorteth Timothy to stir up whether the (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift or grace of God was in him neither of the two I think should be excluded both being very needfull in the discharge of his ministry to which that exhortation mainly relateth the word c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying to blow up the fire that is buried under ashes And thus as it were to give and restore again life to that which seemed to be dead and thus the words of the exhortation are general and though spoken to Timothy who had a large measure both of gifts and graces yet are applicable to all the Ministers of the Gospel yea to all Christians every one having received mo or fewer talents and some measure as of grace so of gifts and thus we may to our point from thence collect that every one is obliged to stir up and diligently improve that measure of strength he hath and the weaker and less the measure be there is the greater need of diligence it were foolish to say because the fire is weak and seemeth to be dead and extinguished that therefore it were needless to blow the coals nay but the weaker it be there is the greater need of blowing and that without delay lest in the interim the little spark die and go out it were our wisdom then so soon as we perceive deadness to seize upon us to stir up our hearts and to blow upon the coal lest our deadness become universal and remeedyless a candle when first the flame is blown out may with little difficulty be blown in again which after a little delay will become more difficult and then impossible Hence we may see how foolish and unreasonable the children of men are in their pleas and excuses for to (d) And thus may be a seventh argument against those dreamers who dar plead for the omission of duty in the case of unfitness and indisposition say we should not go to God till we find the heart quickened and enlarged what else is it but to plead that we should not use the means till we have obtained the end For is not prayer and meditation a most notable mean to quicken a dead heart and to beget familiarity boldness and confidence the Lord hath not deprived us of the means for removing that sad stroak and should we not use them and if we will not we may fear that sad threatning against Laodicea while in the like case Rev. 3.16 Because thou art luketwarm I will spue thee out of my mouth Such a temper is very loathsom to God he cannot endure it and shall we rest in that state and be at no pains to be rid of it but if we will not awaken and stir up our own hearts if the Lord mean to do us good he will put the spur to our dull sluggish spirits and shake the rod over our head and send out some one or other storm to alarm us and were it not better to prevent such a rough messenger Ah! how should we fear that curse Ier. 48.10 when we do the work of the Lord (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal ejoculari in Pihel eludere quasi aliquem arous fallacis more excuiâ—re è spe sua Mercer in rad If our hands slâ—ck and if our work prove as a deceitfull bow the hurt will redound to the archer negligently O! if we were sensible of our danger and were more humbled for offering to the great King a corrupt and vain thing Mal. 1.14 I will be sanctified saith the Lord in all that draw nigh to me Lev. 10 3. If ye will not stir up your selves to sanctifie him in his Ordinances he will sanctifie his great Name and vindicat his Glory in your just punishment as there he did in the destruction of Nadab and Abihu he will not hold him guiltless that taketh his Name in vain Exod. 20.7 far less will he suffer his Name to be taken in vain in the immediat acts of his Worship and therefore when we draw nigh to him without reverence and godly fear what a mercy is it that he becometh not a consuming sire to devour us Heb. 12.28 29. 2. Though the Lord would not add his stroak yet by our dead formal and careless performances we so dull and indispose the heart and contract such an habit of deadness that if the Lord were not gracious to us laying hands on us as on u Lot and pulling us as it were (f) Gen. 19.16 by force out of the snare we would go on from evil to worse till there were no remedy for when we become negligent and careless of God's work we become fearless and aweless of his majesty and what a mercy is it that the next step is not black atheisme contempt of God and total apostasie Ah! have we not enemies enough against our souls and shall we also become our own enemies Sathan that active cruel and busie enemy is still in arms going about like a roaring Lyon and seeking to devour us 1 Pet. 5.8 Our lusts are alwayes in readiness and the world hath every where stumbling blocks to cast in our way and is it time for us to sleep especially when we are upon the watch-tower and have our sword in our hand yea and in the time of the assault while we seem and profess to be fighting against our spiritual enemies and laying hold upon the Lords strength when we profess to look up to him and to wrestle with him and thus at once as it were wrestle with the Almighty and against hell and our lusts O! that we were convinced of our folly and abominable security and negligence 3. Though there were no other hazard but the loss of the present duty and of mis-improving that price the Lord puts in our hand how might that rouse us up and set us a work this is like but much worse then that evil whereof Solomon complaineth Eccles 6.1 2. While we have liberty to draw nigh to the King and present our supplications to him he openeth all his Cabins and sets the full Treasure before us So that the supplicant needs want nothing for his soul of all that he desireth but if he be careless slack and remiss in asking he hath no power to eat he wants a stomach and appetite and in his supposed fulness goeth away as empty as he came then and not till then shall ye seek and find me when ye shall search for me with all your heart Jer. 29.13 Weak pangs do not further the deliverance not bring the desired mercy to the birth and as (g) Lambunt Petram mel non sugunt good never a whit as not the better Ah!
work and motions of his Spirit O! then when ever thou meetest with any new mercy and if thy former enjoyments be continued especially in the day of trial or if thou meet with any stroke and art in any strait danger or difficulty or if the Lord make thee hear a voice within though there were no new occurrence yet if the Lord speak to thy heart and say to thee O! it were fit now to draw nigh to God if thy conscience which is Gods depute challenge thee for thy unkindness and invite thee to the throne c. in these and such like occasions thou art obliged in a special manner to (f) Ps 27.8 seek Gods face but yet it s not enough to improve these special seasons but though no new occasion or special invitation were offered yet 1. because of the hazard we alwaies stand in from Sathan our lusts and an alluring and bewitching world 2. because of our old and from day to day a new contracted guiltiness 3. because of the continual need we stand in of a new supply of grace for doing our duty 4. because of the many mercies both spiritual and temporal which we enjoy and 5. least by our negligence and distance from the Spirit of life deadness and indisposition creep on c. Whensoever we meet with any time of solitariness and are taken off from business and out of the croud of worldly entanglments that is a fit season for conversing with God and trading with heaven such a secret trade may prove very advantagious and soul-enriching when the King is held in the galleries that is a time for delights Cant. 7.5 6. O! what liberty and spiritual fredom will the soul use and express and what boldness and importunity and what heart-ravishing impressions will it find in a secret communion with its beloved O! the sweetness and satisfaction the soul enjoyeth in those secret walks and turns with the King in the galleries yea and the King himself is pleased to express his delight in the secret voices of the spouse rise up my love my fair one and come away as it were out of the croud of the world and let us go apart O my dove that art in the clefts of the rock in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.13 14. It s true the voice of the beloved is sweet where ever it s heard in the market place in the concourse and publick assemblies thou mayest expect to meet with some discoveries of him there thou mayest behold much of his glory and beauty Psa 27.4 Psa 63.2 c. And we will not now make a comparison between publick and private ordinances but if all thy religion consist in publick performances it s an evidence thou never yet reaped the fruit of any publick ordinance for that would drive thee into thy closet and make thee more frequent and fervent in thy private adresses where thou mayest be (g) Isa 25.6 feasted with fat things full of marrow and wines on the lees well refined but if thou neglect a secret communion with God no wonder though leanness be upon thy soul But you will say how often should we thus draw nigh to God Ans The case it self if duly pondred might prevent and exclude such a question 1. because it speaketh of our occasional adresses to God and occasions being so variable there can be as to them no determination 2. because this part of the question is opposit to the former which did hold out a constant course and therefore here we can only in the general say that frequency is required but will not limite any Christian to a set and determinat number But since there is here a great latitude we would consider what should be our measure as those whom the Lord hath freed from the drudgery employments of the world have much more time to spare then ordinary trades-men and labourers So they must one day answer for that precious talent of time how it hath been employed And thus if we improve every season of prayer whether set or occasional if we pray at all occasions and so oft as we have opportunity we pray continually and without ceasing because we omit no season or opportunity of doing yea if any one sort of seasons were observed that might be ground enough for such an expression and 1. as to the set and ordinary season thus Mephibosheth is said to eat bread at Davids table alwaies 2 Sam. 9.7 10. And Jehoiachin to eat continually before the King of Babylon 2 King 25.29 Mephibosheth and Jehoiachin are said to eat alway and continually where they did eat ordinarily and at the usual time of eating And thus also in a case much like to the present Exod. 29.42 the daily sacrifice is called a continuall burnt offering and thus the learned (h) Quum Dominus dixerit oportet semper orare non deficere Apostolus sine intermissione orate sanctissime sic accipitur ut nullo die intermittantur certa tempora orandi Aug. de haeres cap. 57. Austine thinketh the most genuine interpretation of the exhortation to pray alwaies to be that we should daily keep a constant course of prayer And then 2. as to an occasional season of doing though very accidental and variable yet if it be observed it will warrant such an universality and thus Solomons servants are said to stand consinually before him 1 King 10.8 while as they did either stand or walk go or come as occasion required and their place and employment called them to And thus it may appear that to do a thing in its season and when the fit opportunity whether set or occasional doth offer is according to the phrase of Scripture to do ever alway continually or without ceasing especially when both seasons concur and are observed as ought to be in the present case 3. There is here an universality in respect of the subject the supplicant his condition state and exigence so that thus to pray alwaies is nothing else but to pray in every condition in (i) In omni tempore perinde valet atque tam sccundis rebns quam adversis Calvin in Eph. 6.18 prosperity in adversity in the time of health and sickness c. Is any afflicted let him pray Jaâ— 5.13 hath any man an abundance of creature-comfores and enjoyments let him pray for the blessing the sanctified use and continuance of them 1 Tim. 3.4 5. Prayer is a medicine for every malady a tool for every trade and a companion in every state and condition its (k) 1 Tim. 4.8 useful for all things and it s our duty to improve and use it at (l) In every time of need saith Dr. Hammond on Eph. 6. â—18 and what is that condition and state that doth not need and require the help of prayer all times Concl. 5. To pray continually importeth
perseverance in that exercise that we must not leave off and give over praying till we prevail and till the Lord declare his mind either by giving the particular or removing the occasion and all ground of hope Pleaders at the throne of Grace must alwaies attend their cause See Part 2. Chap. 2. Pag. 454. We must not saith (m) Cum Christus dicit oportet semper orare non deficere non intendit quod nunquam interrumpatur actus orationis sed quod non interrumpatur quasi nunquam resumpturus sicut faciunt quidam qui statim ut non exaudiuntur a Deo ab oratious desistunt Rain panth de orat cap. 7. Rainerius so pray alwaies as if we might never be otherwise employed but that we may never go away from that duty with a purpose not to return as may appear from that parable Luk. 18. propounded for this very end that we might learn by the example of that importunate widow from time to tim to renew our requests and not weary nor faint till we obtain our desire the season of praying doth not expire till the day the Lord hear and answer our desire and as such honest and importunate supplicants will not take So they will not get a nay say Luk. 18.7 And here is a good evidence of sincerity if delaies do not drive us from the throne for though carnal hearts may adventure for once or twice and take as it were a trial of Gods service the truth of the promises and the success of prayer yet when they see no in-come they quickly weary the hypocrit Will not alwaies call upon God Job 27.10 The begger goeth from the door before the almes be come and so looseth his labour but the Saints will cry again and again and wait and not weary till God shew mercy upon them yea when they obtain what they desired (n) Sine intermissione orate h. e. quando est aliqua gratia out mali liberatio quod premit praeâ—eâ—s aut imminet meâ—u cruciat impetranda non satis est senâ—el aut bis orare sed instaâ—ter petâ—everanter donec obtincaâ— ut decet exemplum vià uae Luk. 18 ceclesiae orantis pro Petro Act. 12. orandum ergo tam diu pro dono obtinendo donec illud impetremus 〈◊〉 ubi impetratum est ne illud omittamus pro ejus coâ—servatione est Deuâ— iterum a nobiâ—â—â—gandus c. Salmer loc cit their work is not done as they must pray till they prevail and get an answer So after the Lord hath heard them and filled their hands their mouth must be filled with his praise Psa 50.15 Job 22.27 Psa 66.13 14. What we get by prayer must be used with thanksgiving that it may prove a solid and stable mercy and thus as we must pray the Lord to give So after he hath given we must pray that he would strengthen what he hath wrought for us Psa 68.28 and that he would establish the work of our hands Psa 90.17 Then may we cease from praying when we shall stand in need of nothing and shall be no more exposed to wants trials dangers troubles and temptations and then our prayers shall be changed into un-interrupted praises So much for the two first branches of the first question viz when and how oft we should pray now we proceed to the third and last viz. how much time should be spent in prayer and how long we should continue in that exercise before we leave off Ans Since the holy Spirit doth not here limite the Saints who are we that we should take upon us to prescribe or to bind them to any rule but let every one according to his stock and measure of grace according to his present disposition and frame of spirit according to his calling and present exigence and condition c. stay longer or for a shorter while at the throne of Grace As there is a great variety in reference to these considerable circumstances So the Lord doth allow to us a proportionable latitude as to the time that should be employed in prayer but least any should abuse this tender condescension let us only in the general offer these few cautions 1. When we meet with new pressures and difficulties great tryals or strong temptations as we should add to the number So to the length of our prayers as we should pray more frequently So we should continue longer at the work especially when we add fasting to prayer and set some time apart to deprecate some special evil or to supplicat for some great mercy either to ovr selves or the Church But 2. Though thou didst meet with no new trial nor extraordinary pressure though thy outward state and condition be the same yet if thy strength and furniture be better if thou meet with more then ordinary assistance let thy work be answerable O! do not weary so long as the (o) Cant. 4.16 wind bloweth on thy garden and maketh the spices send forth a pleasant smell while the beloved (p) Caut. 2.3 4 5 6. stayeth thee with flagons and his fruit is sweeâ— to thy tast so long as he holdeth his left hand under thy head and embraceth thee with his right hand making thee sit down under his shadow with great delight do not withdraw from his presence O! do not go from the banquetting house while thy hunger continueth and the Master of the feast welcometh thee and spreadeth his banner of love over thee but while the honey-comb droppeth (q) Cant. 5.1 eat O friends eat abundantly O beloved while the heavenly gale lasteth do not take in thy sails thou art not yet near the harbour and if ye let the present opportunity pass it may cost thee much pains and sweat in plying the oars before thou shalt make up that loss And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt did even from thence infer this conclusion for therefore saith he did they not stay long away from the throne least deadness should creep on and would they then leave the work so long as they met with enlargement Hence he (r) Ac per hoc etiam ipsi satis ostendunt hanc intentionem sicut non estoâ— tuntendasi perdurare non potest ita si perduraverit non ciâ—o esse rumpendam absit enim ab oratione multa loquutio sed non desit multa precatio si fervens perseverat intentio Aug loc cit scil epist 121. cap 10. concludeth that though much speaking vain babling and idle repititions be loathsom to the holy Lord Mat. 6.7 yet much prayer is very acceptable to him if it be accompanied with fervency and enlargement of heart and it is considerable that the popish Doctors these patrons of formal and lip-devotion do approve this caveat affirming that long prayers are only then prevalent and acceptable when accordings to Austins limitation they are fervent zealous and importunate
So (Å¿) Thom. 2.2 quaest 8 3. art 14. ad 1. Rainer panth sect de orat cap. 7. ubi concludit sic unde quam diu in orante devotio durat tam diu oratio durare debet c. vid. loc Bellarm de bon oper in part lib. 1. cap. 9. Aquinas with his disciples and Rainereus yea and Bellarmine himself that great deceiver of this age by his patrociny of the mock-prayers of the Roman Church Ah! should we in this come short of these lax-casuists and shall we while the cloud of presence abideth upon our tabernacle go out from the presence of the Lord. But here we may take occasion from Austius words to enquire whether it be lawfull to use repititions in prayer Ans Certainly some repetitions are lawfull and warranted by the example of Christ and of the Saints both in the old and new Testament and may be very pithy and emphatick expressions of zeal love spiritual delight importunity faith c. or of the greatness of our danger and strait c. But yet there are other repetitions which are unlawfull and forbidden Mat. 6.7 viz. 1. idle and vain repetitions proceeding from want of 1. affection 2. matter and 3. (t) Viz. When want of words floweth from want of zeal and affection expression or words 2. affected and hypocritical repetitions when either that we may seem devout or that we may play the oratour we may ingeminate the same words in a strain of eloquence and elegancy 3. proud and boasting repetitions when we think to be heard for our much speaking and that our vain words doth oblige the Lord and deserve an answer But 3. in case of dulness and indisposition of heart yea and of bodily fainting and weakness it were better to be frequent in prayer then to continue long in that exercise and to divert a while and by reading meditation or conference to sharpen the irons rather then to use them while they are so blunt nay thou mayest well intermix the works of thy lawfull calling and follow thy business in the world or moderatly use some recreation for repairing some natural vigour and activity which may be subservient in this heavenly exercise We do not serve a hard Master who will call for alike work from the weak and strong and who will allow us no time for our own work or for fitting and preparing us for his service You will say but were it not better alwaies to be short in prayer whatever be our fitness and disposition since these prayers which arerecorded in the Scriptures are of no considerable length the longest being that of Solomon at the dedication of the Temple 1 King 8. and of our blessed Lord a little before his Passion Joh. 17. the complaint of the afflicted Psa 102. Ezra his confession chap. 9. the Levits thanksgiving and acknowledging of the Lords justice in punishing that people for their sins Nehem. 9. c. We have also the practice of these Saints in Egypt whom (u) Loc. jam cit Austin mentioneth and doth not condemn some also of the present age eminent for piety might here be alledged particularly the judicious Mr. (x) Vbi suprae pag. 477. Gurnal Ans Albeit 1. we must not quench the Spirit nor draw back so long as the Lord doth arrest us at the throne by the smiles of his countenance yet 2. for ordinary I do not dissent from those who do advise rather to be frequent in prayer then to continue long at once our hearts are very slippery and our affections cannot long keep their vigour and zeal but like a deceitfull bow will quickly slaken and not be able to carry the arrow to the mark But especially in publick and when we joyn with others we would so far condescend to their weakness as not to stretch forth our selves to such a length as the most enlarged can scarcely reach as is too usual and I wish that no principle of Pharisism and self-seeking had influence therein but 3. though thus for ordinary we need not be very long yet when we are under indisposition we may yet be shorter but then we would be more frequent yea 4. as to occasional prayer we may yet spend less time in it and yet prevail and we would here observe a very considerable difference for albeit we need not stay long in our ordinary course of daily prayer yet comparatively some considerable space of time would be allowed for that exercise but as to occasional prayer we may be very short in it yea when we are pressed with business or company and have not opportunity to go apart and in a solemn manner to make our adress to God we may dart up to heaven some short ejaculation which will not be thrust out nor sent away without the blessing And having thus made mention of ejaculatory prayer we could not leave that sweet point till we had digressed a little to its use necessity and singular use were it not that Mr. (y) Mr. Cobbet of pray part 1. cha 2. Mr. Gurnal ubi supra cha 30. pag. 375. which should be 383. Cobbet and Mr. Gurâ—al have spoken so fully and pithily to that subject and now I shall need add no more but recommend what they have written to all those who desire to walk with God and to carry on a safe and thriving trade with heaven But who is able to discover the excellency and several advantages of such short ejaculations and apostrophe's to God O! how do they help to maintain a heavenly and praying-disposition in the heart These are the swift messengers which upon all occasions we may dispatch to the throne by these we may beep constant correspondence with heaven and have our conversation there no calling trade nor condition of life needs hinder this spiritual traffique and negotiation the most laborious tradesman may follow his business constantly and work hard in his shop and thus pour out a prayer to God such a short parenthesis will make no sensible and considerable interruption in any business or employment And oh what a difference is there between those Christians who exercise themselves in such spiritual diversions and short conversions to God and others who suffer their heart to stay so long here beneath and so to fasten and take such deep root in the earth The Lord in his providence offereth to us many occasions for some spiritual thoughts and heavenly meditation where canst thou cast thine eyes and not behold a miracle which thou dost sleight because it is ordinary and from day to day renewed or continued who hath covered the face of the earth with such variety of herbs flowers c who maketh the fire to burn the wind to blow c. And besidethese outward occasions how many motions doth the Spirit suggest for lifting up the heart to God and were it not our wisdom not to choak these motions nor let such opportunities slip but to dart up some short desire and
excellency of this notable piece of armour that it is not only a weapon for defence but a talent also wherewith we may trade for time and eternity its usefull in times of peace as well as war and therefore it shall continue and abide even then when according to that sweet promise concerning the dayes of the Gospel Isa 24. men shall beat their swords into plough-shares and their spears into prunning-hooks and shall learn war no more What is said of godliness in the general 1 Tim. 4.8 may well be applied to prayer in particular it is profitable unto all things and in all times in every trade and condition of life in every business and occurence it may be improven to advantage the praying soul as he only so alwayes is happy and successfull he cannot miscarry nor be disappointed when his faith and expectation is regulated by the promise the least jot whereof shall not be un fulfilled to him the Lord will hear him when he crieth and satisfie his desire Psa 145.18 19. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us and we know that we have the petitions we desired of him if we ask it shall be given if we seek we shall find if we knock it shall be opened and we shall receive liberally not some few things but all things whatsoever we shall ask in Christs Name 1 Joh. 5.14 15. Mat. 7.7 Mat. 21.22 Mark 11.24 Luk. 11.9 10. Jam. 1.5 Ioh. 14.13 14. Ioh. 16.23 24. c. We will not now stay to enumerat the several promises made to prayer these being so many and obvious nor to vindicat the Lords fidelity from atheistical cavils or to hold forth some grounds for supporting our faith in waiting upon the Lord for the accomplishment of his promises having at so great a length insisted to these particulars Part 2. Ch. 2. Sect. 2. Let us now only view some few Scriptures and ponder how pithily the Spirit of God there expresseth the efficacy power and prevalency of prayer Let me alone saith the Lord to praying Moses Exod. 32.10 Domine quis tenet te who holdeth thee O Lord saith Austin an honest supplicant holds as it were my hands and will not saith the Lord let me alone though I would compound with him and buy his peace yet he will not be put off but I must yield to him v. 10.14 And then let us consider what is recorded of praying Jacob Gen. 32.24 25 26.28 Hos 12.3 4. first that he had power with God yea and 2. that he had power (c) Vid Calvin supr citatum in loc over God and prevailed over the great (d) See Diodat on Hos 12. Angel of the Covenant 3. that though he said Let me go yet he would not let him go till he blessed him and 4. wherein his strength did lye viz. in his tears and supplications but let none through their folly and ignorance strain and abuse these words which do most significantly hold forth the power and success of prayer but not any weakness and imperfection in our holy and mercifull God Who did as Calvin speakeah hold up Jacob with his right hand and fight against him only with his left To these we shall add no moe but a word or two from Isa 45. where v. 11. the Saints are invited to to ask him of things concerning his sons which we may conceive to be spoken of spiritual mercies to every thirsting soul or of publick mercies to the Church and concerning the works of my hands or things that fall under a common and general providence viz. temporal and outward mercies (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipietis mihi Pagnin Jubete mihi Mercer in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command ye me saith the Lord who commands all the host of heaven and earth v. 12. If these words had dropt from the pen of a man we might justly have abominated them as blasphemous but the Lord himself having thus stoop'd so low to strengthen our faith let us admire this wonderfull condescension and improve it to the right end for supporting our confidence when we draw nigh to God What shall worm Jacob have power with God and pot-sheards on earth strive and wrestle with their Maker yea and may they in the combate prevail and carry the day Yea saith the Lord this honour and priviledge have all the Saints all mourning Jacobs shall become prevailing and victorious Israels What may the base beggar and wretched rebel come to court and have access to the King Yea saith the Lord the beggar may come in his rags and lay out all his sores and if the rebel hath submitted and gotten a pardon he may present his supplication to me and all my subjects and servants of whatsoever rank or condition may not only come and ask what they will but they may command me surely the Lord doth not complement with his poor creatures when he saith they may command him There is here the reality of the thing but in a way that is suitable to the glorious majesty of the great and infinite Lord in that the Saints have more power and moyen with God then the greatest Courtiers and Favourits of an earthly King have with him and in that they shall as certainly prevail as if they could command O! when will we be sensible enough of this astonishing condescension and love that the high and lofty one will regard us and take notice of our requests and then stoop so low to express his tender bowels and to encourage us while we draw nigh to him as in our own dialect to speak to us and to hold out himself as one with whom and over whom we had power yea and shall I say what he himself hath said whom we may command and shall we be so base and ingrate as to doubt any more O! let us rebuke our ignorance and unbelief and from henceforth with confidence and in (f) Heb. 10.22 full assurance of faith draw nigh to him knowing that though the fig-tree do not blossom nor fruit be in the vines though the labour of the Olive fail and the fields yield no meat though the flock be cut off from the fold and there be no herd in the stalls yet all honest supplicants may rejoyce in the God of their salvation who will not suffer the promise to fail nor disappoint those that wait upon him the return of prayer is more certain and infallible then the seasons of the year though these long ago were established by an un-alterable covenant Gen. 8.22 yet the Lord hath reserved a liberty not to follow alwayes there the same course and by such variations of providence to punish when it seemeth good to him the delinquencies of men but this word of promise concerning the success of prayer is so absolute and peremptory that it admits of no exception and the return of prayer being grounded
desiâ—â—d 3. From the return maâ—e to Christs prayer once and again (z) Mat. 26.39 42 44. renewed that th◠〈◊〉 â—â—â—ght â—â—â—s fâ—om â—im it is evident that the prayer may be 〈…〉 when the particular is not graâ—ced for 〈…〉 or pâ—â—s a â—ay from him but he did drink it oâ—◠〈◊〉 the â—â—â—â—om and yeâ— it were blasphemous to imagine that Christs â—â—ayer wâ—â— not heard contrary to what hâ— himself â—ffâ—â—â—th Joh. 11 4â— Father I know that thou alwaies heaâ—est me And paâ—â—icularly as to that prayer the holy Spirit â—â—stifieth that he was heard Heb. 5.7 And then 4. in the general the Scriptures of truth do most clearly fully and frequently assert that they thâ—â— sâ—ek the Lord shall not want any good thing Psa 34 10. the same is affirmed of them that walk vprightâ—â— Psa 84.11 and of them that fear the Lord Psâ— 34.9 Hâ—â—ce we may well infer since they shall want â—o good thing they cannot want a return â—o their prayers and 〈…〉 answer from their God the Lord doing what is 〈◊〉 for them 〈◊〉 reference to the particular they desired Aâ—d siâ—â—e no 〈◊〉 shall befall the righteous Psa 91.10 Pâ—â—v 12.21 c. therefore they shall not gâ—â—â—hat 〈…〉 â—hem 〈◊〉 they should ask it upon a mistake 〈◊〉 â—aths of th◠〈◊〉 are mâ—â—c◠〈◊〉 truth â—esuâ— haâ— kâ—â—p 〈…〉 monies Psa 25.10 If all his 〈…〉 such then 〈◊〉 those paths in which he 〈◊〉 in â—â—swering thâ—â— prayers those paths must be suâ—◠〈…〉 of â—â—uth and fidelity in 〈◊〉 forming thâ—â—e 〈…〉 answer them when they call upon him There 〈◊〉 â—ever a pâ—â—yer pâ—â—â—â—ed out in truth at which the God of truth did â—oâ— drew nigh and to which he did not 〈◊〉 Psa 145.18.19 all his paths are mercy and truth to all true 〈◊〉 who can produce one exception or instance to the coâ—trâ—â—y He never said to such sock ye me in vain Isa 45.19 and then there is a considerable word to this purpose Rom. 8.28 We know that all things work together for good to them that love him if we ponder the scope of the place we will find this general truth to have a special relation to prayer of which the Apostle had been speaking in the two preceeding verses where he had shown our ignorance and that we know not what to ask and the need we stand in of light and help and now saith he you having been assisted to do your duty and pray arâ—ght you need not be anxious for Gods part and that which lieth upon him to do by way of return for ye may be assured whether he give or with-hold the particular he will have such a care of you as to do nothing but what he will make contribute and work for your good though we know not what to ask yet God knoweth what to give he will not challenge thee for asking what thou apprehended to be good for thee if (a) Especially since his Spirit may concur and assist thee in the pouring out of such a prayer it being our duty to go to God and hold up to him what we conceived to be good and fit for us committing to him to make choyce for us what he knows to be best See Part 1. Chap. 9. Pag. 269. upon the matter it be lawfull and if thy desire be moderate and submissive although as to the particular there may be a mistake flowing from thy ignorance of the event and those following circumstances which thou couldst not for-see but yet the Lord will do what he of his infinite wisdom and knowledge seeth will be indeed good and convenient for thee and we I and ye believing Romans saith the Apostle do know that God will care for them that love him and who in all things do make their requests known to him he will procure their good by the fittest means though the wicked will not know and acknowledge Gods care and fidelity in performing his promises and therefore think it in vain to seek the Lord yet we know and are perswaded of his love and care Surely the knowledge and belief of this point is a differencing mark and character they who have no interest in Gods love and care will not believe it towards others And thus its certain that the Lord alwaies heareth his honest supplicants Si (b) Aug. â—uâ—i supra non ad voluntatem tamen ad utilitatem If not according to their desire yet for their profit which if our (c) Our desires are often foolish and â—â—rtfull desires would not hinder and obstruct they should alwaies be answered what doth our kind Father grudge to give us such empty trifles which he bestoweth in such abundance upon the wicked would he who hath so loved us as to give his only begotten Son to death for us and to prepare an exceeding and (d) 2 Cor. 4.17 eternal weight of glory for us would he with-hold these perishing thiâ—gs from us if it were not for our good Rom. 8. â—2 Nay if we had not askt as we could have no solid peace either in the having or wanting such a particular that being the fruit of prayer Phil. 4.6 7. So we might have (e) Deus concedit tratus quod negat propitius vid. Aug. loco jam jam citato gotten in wrath what the Lord now in mercy with-holdeth from thee who hast committed the matter to God and hast referred all to his wise free and loving choyce And thus whatever be the particular ends and reasons of which Sect. 4. why the Lord with-holdeth such and such particular mercies as we desired in the general it is evident that his design herein alwaies is to prevent our hurt and promove our comfort and happiness and that all his paths toward us may be mercy and truth by making all things work together for our good And now to the Objection as it is propounded we answer Although al things did come alike to all yet they are not alike to all though in the outward dispensation there appear no diffâ—rence yet as to the fountain from which such a dispensation did flow the end to which it doth tend the effect fruit use c there is a vast difference for those things which are mercies blessings and pledges of love to the Saints prove snares judgments and an earnest of everlasting wrath to the wicked and what greater difference can be imagined yea not only is there so great an inequality dissimilitude where they seem to be equal and alike but also where there is an inequality and the advantage appeareth to be on the part of the wicked as while we compare them in their prosperity and success and having (f) Ps 73 7â— more then their heart could wish with the godly under persecution affliction and sore calamities yet even thus the case is not altered nor the difference and disproportion less for the Saints afflictions wants and tryals are sanctified unto them and are made to work for their good as being
included in these all things which must pay tribute to the godly and be subservient to them in their great work that concerneth the glory of God and their own salvation Rom. 8.28 and the wickeds full cup is full of poyson and in the belly will become like gall and worm-wood The Scripture speaks of a strange kind of wine Rev. 14.10 viz. the wine of the wrath and indignation of the everliving God a part whereof is mingled with all their delicious liquors which makes them prove so deadly and astonishing the wicked will never be able to digest or vomit up this wine the fattest and strongest among them will not be able to wrestle with it though they cannot flee from it and therefore in dispair when they find it begin to work and cease upon their vitals they even the Kings of the earth the great rich and mighty men will in vain cry to the mountains and rocks to fall on them and hide them from the wrath of the Lamb from which they cannot flee and before which they cannot stand Rev. 6.15 16 17. and in that day every one shall be able to discern the great difference that shall be between the righteous and the wicked and between him that serveth God and him that serveth him not Mal 3.18 and after that unto all eternity their lot and outward condition shall be no more alike that shall be the general day of audience and discrimination no more prosperity to the wicked nor affliction to the Saints all tears shall then be wipt from their eyes but the wicked shall be cast into that lake that burneth with fire and brimstone Rev. 7.17 Rev. 14.10 Mat. 13.42 Mat. 25.41 46. Isa 3.10 11. What will ye whose priviledge it is to have a good understanding Psa 111.10 become so foolish and brutish as to envy or fret because of the prosperity of evil doers or the afflictions of the Saints Psa 73.3 14 22. and wilt thou be so basely ungrate as upon such an account once to question his love care and fidelity all whose parts towards thee are mercy and truth especially then while he will not suffer thee through thy folly to undo thy self nor put a sword in thy hand whereby thou wouldst offer violence to thy own soul and what are all our lustings our immoderat and peremptory desires after such and such creature-enjoyments but as roving fits of distempered brains seeking after that which may occasion their ruine Let us not then be so earnest and peremptory in such desires nor too anxious concerning the event of our prayers for them let us not measure the answer and success of prayer by such a rule but let us leave all upon the care love and wisdom of our Father You will say wherefore then should we pray for those things since we may not be anxious concerning the success of such prayers Ans As we must pray So we ought to pray so as we may prevail and as we must look to our prayers So after their success but yet we must not be anxious concering the particular whether in kind it be given or not and though the particular we apprehend to be good and desirable be not (g) Hic nunc nobis good for us at such a time yet to pray for it in a regular way is good and acceptable to God and may flow from the breathing and assistance of the Spirit who helpeth us to mind our duty but not to look to the decree of God concerning the giving or with-holding of such a particular now the Lord having put such a price and opportunity into our hand as to see and consider such a mercy which in it self is not evil and may be lawfully desired and may prove a blessing to us it is our duty to improve that opportunity and to hold out the case to God referring all to his wise and holy will and begging that he would do what may be best for us And thus as 1. thou dost thy duty and obeyest the command to make thy request known to God in every thing Phil. 4.6 So 2. now thou mayst have peace while otherwise a tender conscience in no business case or particular can have rest for untill we recommend our case to God how can we expect his blessing But 3. by prayer we will not only thus have a kind of negative peace and fredom from the challenges of conscience but also a positive and promising peace Phil. 4.7 where after the exhortation to pray in every case there is a promise not that we shall get the very particular desired but whatever we get or want we shall get the peace of God to guard our hearts both against anxiety (h) As anxious care is impertinent to us who are servants and children for that lieth on the father and on the master of the master of the family So it is improfitable and can do us no good but rather provoke the Lord to smite us Mat. 6.27 and prayer is prescribed as a remedy of this care Phil. 4.6 and shall we then make our prayers become fewel to feed it by being anxious concerning the event and success of our prayers and care and against grief and disquietness when what we desired is not given and the right and sanctified use of the mercy when it is given our prayers cannot want an answer which shall be better then all outward trifles to wit the peace of God that passeth all understanding If the answer quiet and content our heart it must be full and satisfactory for all we can have is peace and contentment and let the Lord speak it by what mean he pleaseth whether by giving or with-holding such a mercy it is no great matter but certainly some one way or other he will speak peace to his Saints Psa 85.8 And as this spiritual peace is thus promised So it is promising and evidencing 1. it declareth that God hath accepted our prayers for what else is this peace but a messenger from heaven to show us that the King hath heard and welcomed our supplication And then 2. its an earnest and pledge of more and that the Lord will make his dispensation as to the particular to work for our good and thus as such a prayer is good and acceptable whatever be the indifferency of the object in its own nature So it is a mean for good to us and for procuring the blessing which as it is sought So it will not be with-held whether the particular in kind be given or not such a prayer will prove a mean for good though not by the mean that thou didst desire and name the Lord will â—less thee in reference to the particular by doing what he will make prove best for thee though he lay (i) The Saints faith doth offer as Joseph did his two sons both the having or wanting of such a particular mercy to the Lords choice only they peremptorily desire the blessing but yet
up to pray and enlargeth the affections in prayer 2. if by or in prayer he quiet the heart and make thee Hannah like come from the Kings presence with a contented and calmed spirit 3. if whilst thou art praying the Lord smile upon thee and lift up the light of his countenance upon thee and make any intimation to thee concerning his love and thy adoption and son-ship 4. if he stir up in the heart a particular faith whereby thou assuredly expectest the very particular thou desired enabling thee to wait for it maugre all impediments and discouragments but this now-a-daies is not very usual 5. when the Lord doth put a râ—stless importunity in the heart whereby it continuâ—th instant in prayer though with submission as to the particular 6. (d) Cha. 6. after prayer how is sucâ—ess may be discerned if after prayer thou walk obediently and circumspectly if thou be as carefull to hearken to the voice of the Lord in his commandments as thou art desirous that he should hearken to thy supplications 7. if all the while the Lord delayeth thou wait upon him and look up for an answer 8. but if thou get what thou desired and in that very way and by thess very means which thou pitchedst upon as it often falleth out what needest thou doubt of the success of thy prayers But now we come to particulars and 1. by these directions we may know that our prayers are heard when the thing we desired is not (e) Cha. 9. accomplished as 1. if thou canst discern any thing given by way of commutation and exchange thou wilt not readily more dâ—ubt of the success of thy prayer then if thy desire had been accomplisht But though thou canst not discern a compensation made to thee yet if 2. thou wast not perâ—mptory in thy desire if thou durst entrust the Lord and roll all over upon his wise choice thou needst not fear least he dis-appoint thee if thou hast prayed submissively to his will thou mayst be assured that he will do what will be most for thy well 3. would not this support thee if the Lord should deal with thee as he did with Moses giving to him a (f) Deut. 34.1 c. Pisgah-sight of that land into which he so earnestly desired to enter if the Lord do yield far in such a particular as if he laboured to give thee all satisfaction would not that quiet thy heart Nay 4. if he discover his hand by some remarkable dispensation in suspending his ordinary influence or turning second causes even then when it would have appeared that such a mercy as thou desiredst was brought to the birth this may be an evidence to thee that the Lord hath some special respect to thee and to thy prayers and some special design in with-holding such a supposed mercy â—ts true if there be any (g) Psa 139.24 wicked way in thee such a dispensation may be for thy warning and instruction but yet alwaies it is in mercy and in love towards thee who committing thy way to God dost call upon him in sincerity 5. (h) This and the following hoâ—d forth the effects that a sanctiâ—â—ed acnial or rather a graciouâ— grant â—â—cundum cardinem precationis hath upon the heart If the Lord fill the heart not only 1. with a â—â—ent submission unto his will but also 2. with a holy contentment and satisfaction in his choyce as being best for thee and thus if 3. out of faith thou canst praise and render thanks to God râ—sting on his love care and fidelity whatever sense and carnal reason depone and suggest to the contrary this may be an evidence to thee that the spirit that now resteth upon thee hath led thee to the thâ—one and hath not suffered thee to go away empty You will say but who is he that useth to praise God for denying what he askt and doth not rather complain and mourn when he meeteth with such a dispensation Ans Our ignorance unbelief and groundless jealousie makes us too often take a quite contrary course to what we ought and should follow and thus while we are called to praise we are ready to murmure and complain and the cause of this our errour and mistake besides our unbelief and sensuality is our negligence and because we will not be at the pains as to bring our hearts into a right frame and to pray with the whole heart so neither to reflect vpon our hearts and prayers and to compare them with the rule and those qualifications which the promise doth require that thus we might judge aright of the success of our work 6. If thou be not discouraged neither entertainest hard thoughts of thy master and his work if thou love not prayer worse but continuest instant in that exercise not daring to run away from God in a fit of discontentment as this may be an evidence of thy patience submission and (i) That which the Lord mainly regardeth is thy faith without which we would soon weary and yet thy patience and submission abstructly considered cannot but be wel-pleasing to God For â—aith our Author here it moves ingenious natures to see men take repuâ—ses and dâ—niaâ—â— well which proud persons will not do and 〈◊〉 it movâ—s God c. faith So also of the acceptance and success of thy prayer in that the spirit of prayer and supplication doth thus rest upon thee thou mayst conclude that thou hast prayâ—d in the Spirit and that therefore thy prayers cannot want an answer Now we proceed to the other branch of thâ— question viz. how we may discern whether mercies come to us by the hand of a common providence or in return to ouâ— prayers 〈◊〉 (k) Ibid. cha 7. If we can discern the Lords hand in a mâ—re then ordinary mâ—nner we may be confident he hath hearkened â—o our voice as first when he bringeth a thing to pass through many difficulties that stood in the way 2. When he provideth and facilitateth the means and makes them conspire and combine in the accomplishing of a mercy for us 3. When he doth it suddainly and ere thou art aware of it as Josephs and Peters delivery from prison and the Israelites return from Babylon they were as men in a dream and could scarce believe what was done because so suddainly and unexpectedly 4. If God do above what we did ask or think giving an over-plus and casting in other mercies together with that which we desired and perhaps for a long time prayed for 5. By making some remarkable circumstance a token for good and a seal of his love and care and thus a circumstance small in its self may be magnum indicium as the dogs not barking at the children of Israel when they went out of Egypt in the night Exod. 11.7 c. 2. The consideration of the time when such a mercy is accomplisht and given may help us to discern whether it be in answer to our prayers as 1. if
circumstances and thus those sins that are most grievous hell-like and conscience-wasting must especially provoke the Lord and mainly obstruct the acceptance and audience of prayer yet I know no sin that doth not deserve and may not procure this sad judgment But we would here take notice of the Gospel-condescension to the weakness and infirmity of the Saints for though the Law still abideth in force not only as a rule and as to its direction but also as a command and in reference to its obligation so that the least breach of the law doth no less now then while man continued in innocency and was able perfectly to fulfill and obey it deserve the curse and make us liable to the wrath of God Gal. 3.10 yet as to the acceptance of the person and performances there is a sweet mitigation in the new covenant that covenant of grace made with sinners in a Mediator and the tenor of the Gospel runneth thus If thou shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayst be feared Psa 130.3 4. when we have respect to all he commandments though we do not exactly fulfill them we shall not be ashamed Psal 119.6 When in sincerity we apply our selves to obey God in all things and fulfill his will our kind Master will pardon and pass over our infirmities what the Apostle saith concerning our particular duty viz. giving of almes upon the same ground will hold in every case and may be lookt upon as a general rule whereby we may judge concerning the acceptance of all our duties and service viz. When there is a willing mind and a performance out of that which we have or according to our power and ability it is accepted according to what a man hath and not according to that a man hath not 2 Cor. 8.11 12. The Lord doth not exact impossibilities of his (a) The wicked who are yet under the covenant of works though they be not yet solvendo as having through their own fault spent that stock wherewith their master intrusted them yet are still liable to the law and are obliged to answer according to their intromission people he will not deal with them in justice but having accepted a ransom and satisfaction from their Cautioner and being through him reconciled with them he will as a loving Father accept their honest endeavours pity their weakness and pardon and cover their infirmities and thus sins of weakness humane frailty and daily incursion will not marre not hinder the acceptance and success of our prayers but sins of wilfulness and stubbornness and of continued and countenanced laziness and negligence will be as a thick (b) Lament 3.44 cloud through which our prayers will not be able to pierce such sins have a voice and they will out-cry our prayers and in stead of the desired mercy will bring down the deserved judgment when we sin willingly deliberatly and presumptuously when sin lodgeth in the heart and is welcomed or as the Psalmist speaketh is regarded there the Lord will not hear our prayers whatever the sin be whether in it self greater or less though there be no little sin every sin being committed against the great God it may provoke the Lord to hide himself from our prayers the Scriptures hold out many instances and brand a multitude of sins with this wofull effect which are at some length set down by Mr. Gee in the fore-mentioned (c) Mr. Gee treat of prayer and divine providence chap. 4. sect 5. Treatise lately and seasonably published to give some clearing to this material and grave case concerning prayer-obstruction And since its certain 1. that every sin regarded in the heart deserveth and may procure this sad stroke and since 2. its as uncertain what is the particular sin which now and then doth provoke the Lord to hide his face neither see I any reason why we should as to the procuring and meritorious cause put a difference between this and other judgments and therefore the best resolution of this quaeree as it relateth to those personal prayers put up for our selves though Mr. Gee especially propoundeth the case as relating to publick prayers put up for the Church and people of God must be brought from within let us then examine our own hearts and wayes impartially and seek light from heaven and thus we may discover and find out the accursed thing for what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.11 And not only is this the best course for finding out the ground of the Lords controversie against every man in particular but also for knowing and removing the cause why he contendeth with a Church or Nation for albeit there may be publick common and scandalous sins which should be publickly acknowledged and repented of yet that is not sufficient but every one must descend to his own heart and ponder his own wayes and forsake the evil of his doings and here there will be found a great variety and almost as many different causes as persons yea and sometimes it may fall out that the sole ground of the present controversie against a people may be some secret gross sin committed by one or some few among them as Josh 7.11.12 And albeit then Joshua and the Elders of Israel could not tell why the Lords anger was kindled against that people yet Achan might easily have found out the cause he knew that he had taken and where he had laid the Babylonish garment and wedge of gold But though we need not come to particulars yet in the general it would be observed that prayer-obstruction may be procured either by sin in praying or in him who prayeth as for the 1. viz. sins in or about prayer it self let us reflect on the qualifications and requisits of prayer held forth Part 2. and from thence judge of the defects of prayer and thus it will appear that those prayers do carry in their bosom an evidence and witness against themselves and a counter-pleader in which or with which is 1. pride and self-worth 2. hypocrisie and unsoundness 3. formality and lip-devotion 4. anger malice and envy 5. unbelief and distrust 6. base carnal and selfish ends c. 2. As for the other rank of sins which have not such a dependence upon nor connexion with prayer and yet may hinder and obstruct its acceptance and success these are of such a general latitude and extent that we know no sin that needs be excluded and excepted and so we need name none only let us especially guard against such sins as are most gross crying conscience-wasting and defiling which have most of the will and of deliberation in them and in which is engraven the deepest impression of ingratitude and rebellion and where such sins are given way to there must either be a total abstinence and cessation from prayer or else but a superficial dead and formal way
perat part of a day Mark 6.11 And thus young men cannot promise to themselves one dayes security from this sad stroke and old sinners have reason to fear least already they have let the acceptable time pass 4. Those who have been intrusted with many talents men of great parts wisdom learning honour wealth c who have not only hid those and not improven them to the honour of the Giver but which is worse made them weapons to war against him may fear the worst of themselves and least what is said of riches Eccles 5.13 be verified in all their mercies viz. that they are given and continued with them for their hurt Thus Julian the Apostat received many talents but he improved them ill and imployed his wisdom learning and imperial power against the Gospel which once he professed and for rooting out the Christian religion out of his empire and that was an evidence that God had rejected him and given him up to the lusts of his own heart Not many mighty not many wise not many noble c. 1 Cor. 1.26 Wisdom power and nobility being improven a right would prove no impediment but these being as too ordinarily they are abused the Lord quickly giveth such ungrate men over and passeth a sentence against them hence not many c. Saul Jeroboam Jehu Hered Korah Dathan Abiram the Scribes and Pharisees are sad instances of Gods displeasure against their ingratitud who have received much or whom he hath brought near to himself 5. Such as often resist the Spirit of God and the checks of conscience may fear least the Lord strive no more with them the Jews were famous for this as Stephen the first Martyr for the Christian faith testified to their face Act. 7.51 and accordingly our blessed Lord once and again applieth to them that sad threatning Isa 6.9 10. as Mat. 13 14. Joh. 12 40. and the Apostle Act. 28 26. Rom. 11.8 Albeit the inward motions of the Spirit usually accompany the outward preaching of the Word yet in one and the same ordinance these may be more powerfull and frequent to one then to others and the guiltiness of such a one in resisting and quenching the Spirit must accordingly be the greater It may be thou hast not been an hearer of the Gospel so long as others nor lived under such a powerfull ministry and yet haply thou hast had mo and stronger heavenly impressions perswasions and convictions for the (i) Joh. 3.8 wind bloweth where it listeth which if thou hast choaked till at length the Spirit hath withdrawn thou mayst fear least he never return but if the Lord not only thus by the inward motions of his Spirit but also by the outward dispensations of providence hath drawn and allured thee if the Lord hath given thee many mercies and these haply not ordinary but great or often or long continued and frequently delivered thee from thy fears c. and thus by some one or other circumstance in a speciall manner hath called upon thee and thou hast not hearkned to that voyce or if by several rods or some sharp or long continued affliction he hath warned thee and thou hast not heard what (k) Mic. 6.9 the rod said nor known who hath appointed it thou mayst fear least thy (l) Isa 6.9.10 heart be made fat thine ears heavy and that thine eyes be now shut that thou mayst not see with thine eyes nor hear with thine cars nor understand with thine heart that thou mightest be converted and healed 6. Such as were once brought (m) Mark 12.34 near the kingdom of God who had (n) 2 Pet. 2.20 escaped the pollutions of the world and were advanced some length in their journey looking towards Zion and yet turn back to Egypt again being intangled overcome and ensnared by the world it had been better for such never to have known nor entred in the way of righteousness 2 Pet. 2.21 Ah! how many half converts are there among us who once were awakened and convinced but the smell of the Egyptian onions and garlick hath drawn them back and the spies which they sent forth to view the way and the Land of promise being unfaithfull have terrified them by their ill report as these did the Israelits Numb 13.32 33. and now they will go no further the gyants and mighty sons of Anak are lying in wait and what can they do but with them Numb 14.2 3. return again to Egypt There be so many duties that must be performed such circumspection tenderness zeal and diligence is required and there be so many and strong temptations and tryals and such mighty enemies the devil the world and the flesh to be resisted that now they are wearied and can do no more such a course is not for them O but the flesh-pots of Egypt do please them well and the way thither is easie and broad and now they are at a point what to do we have a sad word concerning such back-sliders Heb. 6.4 5 6. It is impossible for such Apostats to return again to the Lord. But you will say though such went some length yet they were never brought so near as those of whom the Apostle speaketh nor was their apostasie so great for it may be supposed that these words are spoken of those who are guilty of the blasphemy against the holy Ghost Ans As there are degrees of illumination So also of apostasie and therefore proportionably also of desertion and induration but the least degree here is dangerous but supposing thou never tasted of the heavenly gifts and the powers of the world to come in such a measure as some others yet if thou hast diligently attended the ordinances and sought the Lord in these especially at some solemn occasion as in dayes of humiliation or at the Lords table c. I might ask whether thou didst not find some taste of the heavenly influences but granting thou hast not yet thou canst not deny but once it was better with thee then now thou once followed thy duty and madest conscience of thy wayes but now thou art loose negligent and livest at random and thus it hath happened according to the true proverb the dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2.22 Thou mayest hear what the Lord saith unto thee O back-slider Heb. 10.38 If any man draw back my soul shall have no pleasure in him O but might some reply though the Lord be provokt by their back-sliding yet they may return again and do their first works and then the Lord will return from his anger Ans Though the Saints be liable to a partial decay of grace who after their fall will return and seek the Lord more diligently then formerly yet they will find by their sad experience that it was an evil and terrible thing even thus to have departed from the Lord but as for those who never were brought
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
off from closing with and seeking after the Lord while indeed they should drive thee in to him and make thee forsake and turn from the evil of thy doings But will the Lord suffer infatuated sinners thus to mock his holy Majesty and to pervert and abuse those divine excellencies and to encourage themselves from thence to continue in their wickedness and rebellion against him and were it not a righteous thing with him to send such fools to hell to learn wisdom there that they might become better divines then to bring from heaven a cloak pretence or encouragement to sin for as sinners in hell know better the evil and parentage of sin So they are more sensible of their own folly and since at length they have taken themselves to Gods justice and severity were it not fit to make them find the power of his justice and wrath unto all eternity But 2. if thou be indeed awakened and to purpose pricked in heart and askest what must I do is there no remedy I would counsel thee to humble thy self before the Lord and to cry mightily for a broken and contrit spirit thy case is most sad and dangerous and thou must not expect to go through without trouble and difficulty the imposthume is inveterat and therefore thou must suffer the lancet to go the deeper what ever course the Lord take with others who have not so grieved and dishonoured him and though he draw them in with a word of love and softly open their heart as he did Lydias Act. 16.14 yet if ever thou be born again its likely to be by sore labour and travail all who are about thee will hear thee cry out of the pangs of thy new birth and the deeper the foundation be cast the building will be the surer and stronger and the more sick thou art thou wilt be the welcomer to the Physitian For 3. albeit thy case be so dangerous yet it is not altogether desperat and therefore thou mayst seek after a remedy and must seek the more diligently general threatenings though most peremptory and irrevocable as it would appear by the maner of expression yet leave room to the free grace and mercy of God to pity whom he will it s his royal prerogative to scrape out whose name he pleaseth out of the black roll of judgments either spiritual or temporal and that he may magnifie the riches of his free grace he will sometimes lay hold on the worst of sinners on Manasseh Paul the Theef Rahab Mary Magdalene c. We needed not have named these or any such in stances for these are well known to such as know little more of the Scriptures and it were good for them that they either knew more or that they knew not so much since they make that knowledge a wofull snare to themselves for what should be an encouragment and open a door of hope to penitent sinners to turn from their evil wayes to the living God they make a ground and encouragment to continue in their sins to delay their repentance and turn their back on God To thee then and for thy use O mourning penitent and disconsolat one are those examples and as it were miracles of mercy recorded in the Word that thou shouldst not dispair but lay hold on the sure word of promise and invitation come unto me all ye that labour and are heavy laden and I will give you rest Mat. 11.28 whosoever will let him take c. Rev. 22.17 c. Is not that a sweet and full Word is there not room enough there for to receive thee is not that a plaister fitted for thy sore is not that Word large and comprehensive both as to persons their condition and exigence and as to the circumstance of time O do not then say ah that it had come a little sooner before the day of grace was past it s too late for me now to lay hold on mercy when the doors are shut and lockt by an irrevocable threatening for the day of grace is never so far spent to any sincere penitent but he hath day-light enough to let him see home and the door of mercy alwayes stands open to such and they shall have no reason to complain that they came too late and could find no entry The promises of the Gospel know no other term but what time soever a sinner doth repent when I say unto the wicked thou shalt surely dye if he turn from his sin he shall surely live and not dye Ezek. 33.14 15. Ezek. 18.27 At what instant I shall speak cencerning a nation or kingdom and why not also concerning a person or family to pluck up and to pull down and destroy it if it turn from its evil wayes then I will repent of the evil I thought to do unto them Jer. 18.7 8. let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Isa 55.7 But you will say I saw in these characters my name written in such legible letters that he who runs might have read my case and condition was so set out to the life that no place was left for shifts and evasions I know my self to be included in one or moe of those cursed ranks and is it possible for me to escape that dreadfull sentence pronounced against me by the mouth of him who is truth it self Ans But may not the Lord give the occasion with Paul to say I who was before a blasphemer persecuter and miscrable wretch have now obtained mercy 1 Tim. 1.13 see Eph. 2.2 3.4 Tit. 3.3 c. What or who can hinder the infinit bowels of mercy from embracing thee There is no threatening so peremptory as to bind up Gods hands that he may not pity and shew mercy to whom he will nor receive a sincere penitent Ezek. 33.14 c. And as to those characters they hold forth as we said grounds of fear and far more then a probable conjecture concerning the finall state and eternal portion of such as did come under them but are not infallible rules nor a sufficient warrant for us to pass a peremptory sâ—ntence against our selves or others in reference to the decree of reprobation we are exhorted to give all diligence to make our election sure 2 Pet. 1.10 but we are no where commanded to make our damnation sure there be in the Scriptures infallible marks of the one but not of the other the one is a duty and our sweet priviledge but the other is left to be manifested by that finall sentence after death and at the day of judgment depart from me ye cursed into everlasting fire Mat. 25.41 4. Then art thou convinced and humbled is sin imbittered unto thee and darst thou sin no more seest thou thy need of a Physitian and is Christ precious in thine eyes c. this is a good evidence that the
of our silence and say Ah! why do ye thus hedge up and cast lets and impediments in the way by sinning against our Master and Lord and will not put to one hand to the work where is your longing and desiring will ye not do so much as cry a word with the King might do much ah know ye not that he will (u) Ps 145.19 fulfill the desire of his humble supplicants 4. The graces of the spirit as they call 1. by (x) Col. 1.9 10 11. enabling us to go they themselves being talents bestowed upon us for this very end and purpose So also 2. for preventing their decay and lest otherwise they be (y) Mat. 25.27 28 taken from us and we become unfit and unable to walk if thou restrain prayer the Lord will restrain the quickening and strengthening motions and influence of his spirit and then what deadness and coldness will seize upon the soul distempers will then creep on and lusts will begin ro reign and command O then if thou findest any fitness and disposition for the work any stirring and heat within fail while the wind bloweth if thou queâ—en the spirit by neglecting such an opportunity thou mayest be put to wait cry and (z) Cant. 5.6 complain before thou meet with such a gale again art thou indisposed findest thou much coldness and deadness to have seized upon thee O then cry for fire from heaven to fall upon thy sacrifice and beg that the spirit of life may breath upon thee do not then say I am weak and therefore must not venture to wrestle with the strong and mighty one thou knowest not well what thou sayest whilest thou wouldst make thy weakness a plea for running away from the rock of strength and defence art thou weak and is it not the Lord who must (a) Ps 80.18 quicken and (b) 1 Pet. 5.10 inable thee art thou (c) Mat. 9.12 sick and wilt thou not come to the Physician art thou (d) Ps 50.3 4.9.11 afraid and wilt thou not go where thou mayest be secure When thou walâ—est with God and art speaking to him he is engaged in thy quarrel who dare offer violence to any man while he is in the Kings presence the Saints are never so secure as while they are most fervent in prayer and the nearer access they get the more safe they are from Sathans temptations and though even then he may (e) Zech. 3.1 assault them yet he cannot hurt them nor work their ruine prayer is a main part of our spiritual armour whereby we are inabled to stand against the wiles of the devil Eph. 6.18.11 and is it not better to put on our armour then encounter temptations while we are weak and naked And thus neither our weakness nor strength neither our fitness nor indisposition may be pretended as a plea for lying by but both hold forth a strong motive and argument for drawing nigh to God Art thou strong and lively then thou art the more able and the more engaged to thy duty art thou weak and faint then draw nigh to the fountain of life and strength if conversing with the godly be a (f) See Part 3. Chap. 2. Sect. 2. mean for quickning our graces far more must fellowship with the Lord himself work this blessed effect and therefore prayer in which after a special manner we converse with God is held forth as the best mean of our edification and building up in the faith Jude 20. For as acquired habits are encreased by exercise So also the habits of grace and in prayer our faith and other graces are set a work and exercised and therefore must also be strengthned quickned and encreased 5. Our sins should send us to the throne of grace to beg pardon and mercy alas they (g) Gen. 4.10 cry for vengeance and judgements to be poured out upon us and O! should not the Echo of that dreadfull and lamentable voice alarm us to lift up our voice like a trumpet and cry mightily to the Lord to blot our our iniquities and to hide his face from their cry ah should we be silent while these bosom enemies night and day without ceasing make intercession against us and since of our selves we cannot out-cry them our voice being so weak that it cannot be heard by reason of their noise let us employ the Mediators help his blood can (h) Heb 11.24 speak and all the clamours of our sins cannot hinder the Lord from hearkning to what it saith 6. While Sathan (i) Mat. 26 41. tempteth us to restrain prayer this should provoke us to our duty when the enemy (k) 1 Pet. 5.8 9 10. goeth about like a roaring Lyon seeking to destroy us should not we flye to the city of refuge and ah whither should the child when pursued run but in to the fathers bosom 7. Our calling and holy profession our vows and manifold engagements to him in whom we live move and have our being do oblige us to walk with him depend upon him and in every (l) Phil. 4.6 thing by prayer supplication and thanksgiving to make our requests known unto him we are (m) Rev 1.6 Priests and therefore must daily offer up to our God this spiritual sacrifice 1 Pet. 2.5 we are his (n) Joh. 15.15 Ps 25.14 Friends and favourites to whom he manifests his secrets and shall we not lay out our condition to him and acquaint him with our purposes ah shall the Lord so often visit us by his Spirit by his Word and by his Works and shall he not hear from us is (o) 2 Sam. 16.17 this your kindness to your friend would you deal so with a man like your self and will ye thus (p) Deut. 32.6 requite the Lord 8. Our relation to God as our (q) Cor. 11.2 Husband (r) 2 Cor. 6.18 Father (Å¿) Joh. 13.13 Lord and Master c doth engage us to the frequent performance of this sweet and amiable duty what art thou a wife and delightest not in the presence and society of thy kind husband art thou a son (t) Hinc Academici nonnulli orbos illos utrisque carentes parentibus dicebant qui orationibus precibusque spretis ad superiorem dÃvinamque naturam converti negligebant Franc. Venet. cant 3. ton 6. cap. 15. and wilt thou not draw nigh to thy loving father what hast thou such a husband and father so great and excellent and yet so kind and condescending and dar'st thou thus undervalue his love hast thou such a master such a King and Lord to whom thou may'st thus approach and with whom converse so familiarly and wilt thou not improve this priviledge ah shall he stoop so low to thee and wilt thou despise thine own mercies 9. As our relation to God So also our relation to our brethren and fellow-servants doth oblige us to this the (u) Jer. 8.20 harvest is past and the summer is
called Alcibiades 2. or of a vow were translated in ou and other languages to the shame of many dead and formal Christians that they might go to school and learn from a Pagan much sincerity zeal and devotion But thus we see that both Scripture and natural reason teach us that heart-devotion is the best and the pouring out of the soul to God in prayer is more acceptable than any outward oblation why then shouldst thou say (a) Micah 6.6.8 wherewith shall I come before the Lord hath he not shewed thee O man what is good and what doth the Lord require of thee but to walk humbly with thy God (b) Phil. 4.6 and in every thing by prayer and supplication with thanksgiving to make your requests known unto him 2. All the persons of the blessed Trinity do call and invite us 1. the Father openeth his bowels to receive and imbrace us he holdeth forth the golden Scepter and saith come and fear not ye may have access and acceptance look not upon me as a sin-revenging God and as a consuming fire unless ye stand at a distance and will keep up the old controversie and enmity As I live saith the (c) Ezek. 33.11 Lord I delight not in your death but rather that ye turn and live that ye would lay down your weapons and submit that ye would accept the Kings pardon freely offered to you that in stead of fighting against me ye would (d) Hos 12.4 Jacob-like with tears and supplications wrestle with me till ye prevailed and got the blessing (e) Ezek. 33.11 turn ye turn ye from your evil wayes for why will ye die O self-destroying sinners And as for all true Israelites who have made their peace with God what should discourage them know ye not that the Father himself loveth you and will refuse you nothing Joh. 16.27.23 3. The Son by his blood hath purchased to us this liberty and priviledge he laid down his life that we who by nature were as far off as devils might be brought near and that our prayers and persons should be accepted Eph. 2.13.18 Eph. 3.12 Rom. 5.2 Joh. 14.6 c. We may then hearken to his voice crying and expostulating with us Ah! will ye so far undervalue my love will ye suffer my blood to be shed in vain shall I purchase such a priviledge for you at so dear a rate and will ye not improve it O come to the Father come I am the (f) Joh. 14 6. way and shall be your guide ye shall not mistake I am the (g) Joh. 10.7.9 door ye shall not need to wait and knock long ye shall get entrance access and acceptance 4. The holy Ghost offereth his help he stretcheth forth his hand to draw us and saith let nothing fear or discourage you Ah! but saith the trembling sinner I am foolish and ignorant I am not for the Court I know not what to say to the King he would but mock me nay but saith the Spirit come and I will be your mouth I will teach you what to say and make you ask according to his will Rom. 8.27 O! but will the sinner yet say I am weak and cannot ascend so high I am lazy and am not for so high an imployment I am drowsie and when at work in the Kings presence am ready to fall asleep Yet saith the Spirit fear not only be willing and obedient and I will help all thine infirmities let all thy weakness and wants be upon me I will quicken and strengthen thee thou shalt not want tears and groanings which cannot be uttered and that is the eloquence which the Lord requires and which alwayes prevaileth with him Rom. 8.26 Ps 51.12 Nay how often hath the holy Spirit knock'd and called while we were fast asleep and took litle notice of his motions Ah! how often have we thus resisted him and when we run he must prevent us and set us a work he must draw on the conference and say though we discern not his voice seek ye my face before we say thy face Lord we will seek Ps 27.8 Lastly the Lords attributes do call and invite thee to draw nigh to him 1. his justice and terrors his anger and displeasurre cry unto thee O secure sinner what dost thou mean art thou stronger then the Almighty wilt thou be able to bear his wrath why dost thou not then come in and humble thy self before him why dost thou not present thy supplications unto him least I tear you in pieces and there be none to deliver Ps 50.22 23. Ps 2.12 2. His mercy and tender bowels cry Behold me behold me I am ready to embrace thee the fountain stands open and thou may'st draw water it will cost thee but a word oh call and cry mightily and thou shalt tast its sweetness O lay hold on me and make peace and thou shalt make peace Isa 27.5 3. His patience and forbearance do call to thee Oh! despise not thine own mercies any longer dost thou not know that thy day is drawing to a close that night is coming on when thou wilt not be able to work knowest thou not that the riches of Gods goodness and long-suffering should lead thee to repentance Rom. 2.4 O remember that abused patience will ere long give place to sin-revenging justice and thou canst not promise to thy self one dayes respite this night O fool thy soul may be required of thee Luk. 12.20 4. His omniscience and omni-presence may be motive enough to set thee a work now thy scruples and doubts are removed thou needst not say where shall I find the Lord and will he hear when I call for he filleth heaven and earth he is every where and from his presence thou canst not flye Jer. 23.24 Ps 139.7 8. c. and all things are naked before him he knows our very thoughts a far off before they arise in the heart and are known to our selves Heb. 4.13 Ps 139.2 c. 5. His eternity should make thee as it did many Pagans who had not the light of the Scriptures which thou mayst daily read mind another life ah dost thou not know that as the Lord liveth for ever So he hath prepared for his honest supplicants (h) 1 Pet. 1.4 an undefiled and incorruptible inheritance that fadeth not away if it be not worth the asking its worth nothing Ah! what (i) Repetebat Plato scil quotidie sola aeterna esse vera temperalia vero verisimlia quae sensus appetit aut times nihil aliud esse quam somnia itaque haec omnia penitus esse contemnenda ut mala vitentur quibus iplenus est mundus ad aeterâ—a confugiendum Marsil Fiâ— in vita Platonis 33. fools are we who labour and toil and spend our time and strength for perishing trifles or as Plato called them dreams and will not so much as once seriously and diligently seek the kingdom of God and the eternal crown of
grace alwayes groweth till it be perfected in glory Page 588 H Whether we may love them whom the Lord hateth Page 255 The Lord's stile to be the hearer of prayer Page 510 What his hearing of prayer importeth Page 703 Four different wayes of hearing Page 710 The Lord hears to our profit when not to our desire Page 716 Whether the Lord alwayes answers when he hears prayer Page 720 When and whose prayer the Lord will not hear Page 738 763 c. Whether the habitual intention of the heart be sufficient for offering up our prayers in Christs name Page 321 Whether Sathan hath an immediat access unto and influence on the heart Page 351 Whether Sathan knoweth the secrets of the heart and can turn it Page 355 How the Spirit helpeth us to pray see the first Table Page 329 Though we must pray in the holy Ghost yet not in the name of the holy Ghost Page 301 Holiness of heart expressed in the life and conversation is necessary to the acceptance and audience of prayer Page 407 Humility required in supplicants which is not inconsistent with but rather is a ground and foundation of filial boldness and confidence Page 437 I Prayer no cloak for idleness Page 542 Mental idols and false representations of the infinit Majesty of God dangerous Page 555 The Jewish Church worshiped not Angels or Saints Page 109 How Gospel-mysteries were made known and in what measure to the Jews Page 308 Whether they tendered up their prayers in Christs name Page 318 Many impediments in our way to the throne of grace Page 338 Importunity required in prayer Page 442 Of imprecations and cursing Page 664 How the Spirit is said to interceed for us Page 29 Christ's intercession see the first Table Page 34 c. Saint invocation a Pagan dream 107 By what steps it crept into the Church c. See the first Table Page 108 c. K VVhy the Lord sheweth kindness to the wicked Page 706 If the Lord give not the mercy that was askt in kind he will give what is better Page 477 716 VVe should pray for the King and all in authority for the kingdom and place of our nativity and abode Page 275 247 L Prayer the ladder that reacheth the heavens Page 329 VVhether the Saints in prayer be limited to that duty Page 650 VVhether we may love them whom the Lord hateth Page 255 M Prayer excludeth not the use of the means Page 541 What was the least measure of knowledge in Gospel-mysteries that was necessary to salvation before the coming of Christ Page 310 Medina his denying Gods fidelity and truth while he would plead for his soveraignty Page 503 There is a medium between a full assurance of faith and a probable expectation Page 345 The Lords mercy a ground of faith Page 500 Papists plead that by their prayers they merit an answer Page 419 437 Saint merit the ground of Saint-invocation Page 131 Whether we should pray to Christ as Mediator Page 104 A Mediator of intercession should also be a mediator of redemption Page 129 The School-distinction of mission not full Page 581 Divine motions to good distinguished from Satanical moral and natural Page 369 Motives to pray Page 792 Whether our prayers may be said to move God Page 822 N We must ask in Christs name See the first Table Page 301 c. Prayer necessary Page 16 It is one thing to be necessary only because commanded and another to be necessary as a mean Page 315 O Whether faith in the object be no less necessary to the success of prayer then faith in the subject Page 486 How Sathan representeth objects to the mind Page 353 The Atheists great objection Page 701 Objections against praying answered Page 815 Omission of duty not excused by our unfitness and indisposition Page 637 When the omission of duty is culpable and imputed Page 677 We should pray for others See the first Table Page 286 P. Whether a pardoned sin can obstruct and hinder the success of prayer Page 742 People oblieged to pray for their Pastors Page 279 Whether Papists will have the Pater-noster to be said to the Saints Page 125 The Pelagian error concerning prayer Page 670 For what persons should we pray see the first Table Page 232 What persons and prayers have met with success Page 511 Gods power a ground of faith Page 508 Whether Christ interceeds for us as a common person Page 66 Popish devotion ridiculous Page 17 Popish Saint-invocation a Platonick and Pagan invention Page 107 Prayer See the first Table Why the heavens earth c. are invited to praise God Page 76 Preparation necessary wherein it consisteth and what must be done before we draw nigh to God Page 410 Whether a prohibition layeth a restraint on us not to pray for others Page 249 Whether the unconverted have a promise to be heard Page 100 The promise a sufficient warrant and ground of prayer Page 152 The promises of grace distinguished from the promises to grace Page 208 Whether such as are under the spirit of bondage can plead the absoute promises Page 209 Whether must we doubt of the promises when we doubt of the success of prayer Page 469 It is for our advantage that the promise of audience hath the condition of expedience annexed to it Page 483 VVhether the promises concerning temporals admit the exception of the cross Page 498 How we may know whether we doubt of the promise or of our own sincerity Page 505 Whether the misbelief of the promises or threatnings be the greater sin Page 533 How and what kind of promulgation of the rule is necessary Page 148 218 Providence not our rule how it may be helpfull for clearing c. Page 158 c. Q The qualifications of prayer Page 400 c. A word concerning the necessity of such qualifications Page 547 How the Spirit is quenched see the first Table Page 594 R In prayer we should minde our relations Page 274 What repetitions in prayer are fit and may be used Page 687 Whether we may pray for reprobats known to be such Page 242 246 Whether Judas knowing his reprobation ought to have repented and prayed for himself Page 247 Whether the holy Ghost will dictat a prayer for a reprobat and whether Christ prayed for such Page 269 Reverence required in supplicants Page 435 The Saints have another kind of right to the creatures then the wicked Page 198 The will of God our rule but not his decrees Page 141 Three things must concur for constituting the rule of prayer Page 147 Rules for discerning the success of prayer Page 723 c. S Saint-invocation confuted Page 106 Whether Sathan can work immediatly upon the will and understanding Page 351 Whether Sathan knoweth the secrets of the heart see the first Table Page 355 Several Scriptures concerning prayer paralleled Page 12 Whether we may run to the Scriptures and apply to our case the passage that first occurreth Page 175 Of