in dispensing of mercies to us and that eternal covenant and transaction whereby in time all good is conveyed to us and which we should eye and make use of in our addresses to God And thus we may hearken to the voice of the Father as from all eternity saying How do my bowels yern towards the sons of men I am willing to pardon all their iniquities and receive them graciously (a) Joh. 3.16 Behold I so love the world as to give my only begotten Son that whosoever believeth in him should not perish but have everlasting life I pity poor foolish self-destroying sinners and I will (b) Hos 14.4 heal their back-slidings (c) Is 53.5 with the blood of my dear Son and will love them freely (d) Is 63.7 according to the multitude of my loving kindnesses And we may behold the Son himself concurring and consenting to that blessed motion and saying O! let the ungrate rebel have a pardon though it should be subscribed with my blood let bankrupt sinners have a discharge and all their debts be laid on me I am willing to lay down my life that they may live Lo I (e) Ps 40.7 8. 1 Joh. 4.10 come to be the propitiation for their sins I delight to do thy will O Father and to (f) Tit. 2.14 give my self for them to redeem them from all iniquity and to purifie by my blood a peculiar people zealous of good works And we may hear the holy Spirit saying Behold I am willing and ready to tender to them the gracious offer of peace and reconciliation to perswade and allure them to embrace that offer and to convince and (g) Cant. 1.4 draw them after thee to (h) Jer. 31.33 write thy Law in their hearts to (i) Joh. 14.26 comfort and strengthen them and (k) Rom. 8.26 help their infirmities to defend and keep them from all evil and to fit prepare and (l) Joh. 14.16 preserve them unto eternal life But it would be remembred that though virtually and as to our apprehensions these several steps may be distinguished in that gracious transaction yet properly there cannot be such a stipulation such conditions offers consenting and as it were consultation where there is but one nature will and understanding but that there was such a Covenant having eminently these things in it cannot be denied by any who acknowledge our salvation to be carried on according to an eternal Covenant between the Father and the Son and when we shall understand that conference and as it were consultation concerning the creation of man Gen. 1.26 we shall be more able to comprehend this transaction concerning the salvation of man but now let none from thence imagine the love of the Father to be really different from the love of the Son and holy Ghost and that they did not contrive and had no hand in predestinating us to life but as consenters and approvers of the Fathers free purpose of love For albeit predestination be ascribed to the Father by some sort of appropriation as being according to that mysterious order in the Trinity the first person yet we must not think that there is such a priority or distinction of persons as doth import a distinction of nature or a real difference among the essential attributes as they are in these glorious persons and so conceive that there is another will power and understanding in the Father then in the Son and holy Spirit and accordingly different acts flowing from these different principles O! let us not rob these blessed persons of the honour of being (m) Phil. 2.6 equal with the Father and having the same nature and divine properties because they of their meer good pleasure have stoopt so low to exalt us and do us good and because voluntarily and of their free accord they have undertaken an economy and dispensing of offices for us to make us happy and have received as it were a commission the Son to redeem us and lay down his life for us and the holy Spirit to sanctifie and prepare us for the heavenly inheritance and have thus undergone a sort of (n) Inaequalitat officiorum non tollit aequalitatem naturae aut personarum inferiority dependance and subordination in being sent to execute these offices which they undertook in mercy and love to us O! who is able to (o) Eph. 3.18 19. comprehend what is the breadth and length and depth and height of this love of the Son and holy Spirit which passeth knowledge O! let us praise and magnifie God the Son and God the holy Ghost for undertaking an economy and as it were ministry for us now unto the ever glorious and blessed Spirit of grace and unto him that (p) Rev. 1.5.6 1 Pet. 2.5 loved us and washed us in his own blood and hath made us Kings and a royal Priest-hood be glory and dominion for ever and ever Amen And O! let us thankfully and diligently improve this noble and and admirable way of conveyance of all good to us and let us in all our adresses to God desire and wait for every mercy from the Father through the Son and by the holy Spirit looking upon Christ as the inexhaustible treasure and (q) Col. 1.19 store-house of all blessings and depending on the Spirit as the great dispenser giver and disposer of all that fulness and riches that is in Christ from the (r) 2 Cor. 1.3 Father of mercies and God of all comfort of (Å¿) 1 Cor. 8.6 whom are all things as the fountain and first person of the Trinity who laid the foundation of our redemption and who is the Father of our blessed Lord and Saviour We cannot perform any duty acceptably we cannot praise God nor pray to him unless we come in the name of Christ as our Mediator and Advocat and wait for the help of the Spirit and depend on him as our shield strength leader and guide and yet we must look over that economy and dispensation and close with the Father Son and holy Spirit as that one God to whom in every part of worship we should come as to the chief and ultimat object to which primarily it is directed and in which it doth rest Here we will stand we can go no further and praise be to his name who hath brought us this length albeit our light be darkness in respect of the light of glory yet the light of the ancient Church was but like the morning star before the Sun (t) Mal. 4.2 which now shineth before our eyes And O! when will that day come when we shall behold so much in this mystery as shall ravish our hearts and fill our mouths with songs of joy admiration and pâ—aise to all eternity when we shall not see through a glass darkly but face to face when we shall not know in part but as we are known when we shall be like him and see him as he is 1 Cor.
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
tempteth us but that we comply with his temptations Page 365 Sathan transforming himself into an Angel of light may stir us up to do what is upon the mater good Page 369 Some think that Sathan cannot assume the perfect shape of a man which certainly holdeth proportionably in his spiritual transformation ibid. Four crooked designs of his in-moving to what is good ibid. His motions to good differenced from the motions of the holy Spirit in respect of first the matter secondly the end thirdly the manner fourthly the rule fifthly the time and sixthly the effects Page 373 A word of use Page 380 Some characters whereby divine motions may be distinguished from natural and moral motions Page 381 Whether the unconverted may taste the good Word of God and the powers of the world to come Heb. 6.4 5 Page 388 A word of application Page 394 PART II. Of the qualifications of prayer The spiritual Priest-hood is perpetual Page 397 It is a mark of a false and hypocritical Church to plead for the work done however it be done ibid. We would take heed what prayers we offer up to God Page 398 401. The scope of this part with its division Page 399 CHAP. I. Some previous qualifications and pre-requisits as first the state and condition of the person which in dispensing of favours is a most considerable circumstance Page 401 Secondly our walk and conversation must be regular and answerable to our profession engagements and relation Page 407 Thirdly and more directly we would maintain a spiritual and praying disposition Page 409 Fourthly we should actually prepare for the work Pagans would prepare before they c. Page 410 Here 1. exercise and frequency 2. watching 3. meditation are required Page 411 Fifthly we must propound a right end Page 415 There is a fourfold end viz. 1. sinfull 2. natural 3. moral 4. spiritual Page 417 The creature may be made a subordinat end Page 418 How we may know when the creature is idolized and made our ultimat end Page 419 421 Whether we should alwayes actually mind the glory of God Page 423 A word of use Page 425 CHAP. II. Some concomitant qualifications of prayer Page 426 Sect. I. First attention Papists deny its necessity pleading for a virtual attention which rather belongs to the purpose and intention of the heart Page 427 The popish tergiversation Page 429 Their self-conviction Page 431 Secondly reverence and godly fear what kind of fear here required and what its object Pag 425 Thirdly humility Pag 436 The popish arrogancy their abominable doctrine concerning merit their confessions and mocking of God Pag 419 437 What this humility importeth Pag 439 It is not inconsistent with but rather the foundation of confidence and filial boldness Pag 440 Some evidences of the want of humility as to any considerable measure Pag 441 Fourthly truth and sincerity and what it importeth ibid. Fifthly importunity fervency and zeal Pag 442 A fervent supplicant will not be driven away from the throne of grace by first delayes secondly threatnings thirdly commands or fourthly reproaches Pag 447 We should saith a reverend Divine pray desperatly and why ibid. Why the Angels are called Seraphims Pag 446 The Christians motto nil obiter Pag 450 Whether we should pray importunatly for temporall mercies Page 452 Witches say the Lords Prayer backwards and too many titular Christians imitat them herein ibid. Sixthly watchfulness Page 453 Seventhly constancy and frequency Page 454 The begger must wait till an alms com and not give over Page 456 It s one thing to be weary of another to weary in prayer Page 457 Sect. II. Eighthly faith Page 459 The excellency necessity and noble effects of faith Page 460 What to pray in faith importeth Page 461 There is a peculiar and special as it were kind of faith here required and what it is not Page 462 What positively it is Page 464 471 Divines usually insist rather upon its pre-requisits then on that which properly importeth Page 464 What orthodox Divines in their disputes with the Papists plead for Page 465 Five reasons to prove the main assertion Page 466 Whether faith can assure the supplicant that he shall get the particular in kind Page 470 What good cometh by prayer in answer to our particular desire when we obtain not what was ask't Page 472 Whether we must doubt of the promise when we doubt of the success of our prayers Page 469 Seven fruits of prayer from Bellarmin that patron of lip-devotion Page 473 Prayer will bring in for the present something sutable to our exigence need and present condition Page 475 The Lord alwayes giveth either the mercy in kind or what is better for us Page 477 Eight arguments for confirming this certain though little belived point ibid. If we had gotten many of our desires we had been undone Page 481 It s for our advantage that the promise of audience hath the condition of expediency annexed and now the promise is more full sweet and comfortable then if it were absolute and universal Page 483 Three cases which would appear not to fall under the condition of non-expediency first when we pray against sin secondly when we pray for spiritual mercies and thirdly for the Church and publick mercies Page 484 An answer to the first ibid. An answer to the second and third Page 486 Whether faith in the object be no less required then faith in the subject and whether we have any ground to expect an answer to the prayers that are put up for unbelievers ibid. What kind of faith should we act in praying for others and what is its object Page 489 Objections answered 1. I fear lest I be not in the state of grace and upon what ground then may I be confident that my prayers shall be heard Page 494 2. Obj. It s hard for weak believers to know the meaning and extent of the promises Page 497 3. Obj. The promises as Divines usually affirm are to be understood with the exception of the cross Page 498 Some grounds for strengthning and supporting our faith as first the Lords infinit mercy and tender bowels Page 500 Secondly his truth and fidelity Page 503 Medina his impious gloss or rather his blasphemous denying and calling in question the Lords fidelity ibid. How we may know whether we doubt of the promise or of our own state and condition whether we be in the faith or not Page 505 Thirdly his infinit power Page 508 Whether the Lord now worketh any miracles or the equivalent ibid. Fourthly That name and title the Lord takes to himself the hearer of prayer Page 510 Fifthly the consideration of such persons and prayers as have met with success Page 511 Sixthly the experience of all Saints who only are fit judges and have a right to the promise of audience Page 513 Seventhly The many and binding relations under which the Lord stands towards the Saints the tender bowels of all the persons of the Trinity their proper
Lord will encline his ear he will hearken and give an answer of peace Ps 12.5 Is .. 38.5.14 Argument 8 8. That summary and comprehensive abridgement that brief re-capitulation and conclusion of Prayer Amen as it doth expresse our confidence so also the desire of the heart It is an adverb of wishing and hath the same sense saith (a) Edw. Leigh Cri. sac nov Test verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum per modum orationis seu precis Pagu in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh with utinam fiat Mat. 6.13 Rev. 22.20 21. And by us it is indifferently used for and hath the same signification with So be it And therefore since the abrigement and close of Prayer doth thus import the wishing and desire of the heart we must judge the same of the whole unlesse we will make Prayer become like that monster described by the (b) Horatius de arte Poet. humano capiti cervicem pictor equinam c. Poet whose members were so disproportioned unlike and dissimilar that they could not except it were by Poets and Painters who have liberty to feign and devise what they will be joyned together Argument 9 9. If we will rest on the apostle Paul his exegesis and exposition Rom. 10.1 If by Prayer we understand the same thing which he did we must affirm that the hearts desire and Prayer are as synonyma holding out one and the same thing or I would rather think that these words contain a description of Prayer that it is the hearts desire poured out to God But what need we disput while the Lord Himself so clearly and in terminis resolves the question and tells us what he who well knows how to give things their right names calls and will acknowledge to be Prayer Jer. 29.12 13. Then shall ye call unto me and ye shall go and pray unto me and I will hearken unto you and ye shall seek me and find me when and never till then ye shall search for me with all your heart O! then take heed when thou approachest the Throne that thy heart be not to seek that it be not gadding abroad after this or that trifle while thou art speaking to the King if thou bring not thy heart with thee thou hast not a tongue thou canst not speak if the heart be absent if it be silent there can be no voyce that He will hear and answer and therefore as at all times so specially when thou art praying thou shouldst keep thy heart with all diligence that what comes out of it may prove the issues of life Prov. 4.23 CHAP. V. Of the subject of Prayer Who should and who may not pray Jam 1.6 If any of you lack let him ask of God who giveth to all men c. Is 45.22 (a) look with the eye of faith with tears in your eyes and your eyes and your supplications in your hand Look unto me and be ye saved all the ends of the earth THis question may be extended to three ranks of persons 1. To these who are altogether uncapable of this exercise 2. To these who once were capable but now are not And 3. to those who now are but e're it belong shall no more be called to the performance of this duty And accordingly this Chapter may be divided in three parts Sect. 1. Who may not be said to Pray How (b) Heb. 7.25 Christ and the holy (c) Rom. 8.26 Spirit are said to interceed for us Each of these three members may be sub-divided into other two As to the first one may be said to be uncapable of this exercise either because it is below him or because it is above him thus it is below God to pray and it is above the reach and sphere of unreasonable creatures to pray 1. Then it were not worth the while to confute the foolish (d) Figmentum anile Turcarum Judaeorum qui nugantur Deum certas habere precum formulas quas certis horis singulis diebu◠recitet Gerhard har cap. 179. pag. mihi 1116. damnamus Thalmudistas Mahumedanes qui affirmant Deum ipsum quotidie orare Tilen disp 49. Thes 52. conceit of those dreamers who imagined that God had set forms of Prayer which he rehearsed so often every day But I would ask to whom and for what should God pray hath He any Superior or equall whom He should supplicat and can He be said to want any thing Himself being the only fountain of all good and happinesse But here it may be objected that the holy Ghost doth pray and interceed for the saints Rom. 8.26.27 And thus he is called their Advocat (e) Which while applyed to Christ 1. Ioh. 2. ◠is rendred Advocat and why not also here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 14.16 And Ioh. 26.7 Ans The learned Gerhard having called it a ridiculous fancy to imagine that God doth pray harm Evang. Cap. 179. yet Cap. 176. affirms that the holy Ghost whom he acknowledgeth to be God equall with the Father doth interceed and pray for us yea with groans Postulare (f) Gerh harm Evang. cap. 176 pag. mihi 930. gemitus suos pro nobis interponere albeit we cannot think that he would so far mistake as properly and truly to ascribe to the Spirit groans and sighs that were blasphemous yet he doth so fully and plainly expresse himself as to the praying and intercession of the Spirit that there is no ground left for doubting of his judgement in that particular But 1. I would ask whether that intercession be an act of worship or not It were blasphemous to imagine that one person of the blessed Trinity doth worship another and yet it cannot well be conceived how this intercession can be performed without a religious adoration 2. If the Spirit interceed for us it must be by some act of his blessed will he must offer some (g) according to the definition of Prayer Ch. 3. desire to the Father and thus since there is one will and the same acts of the will in the Father Son and holy Ghost that intercession may as truly be ascribed to the Father as to the Spirit and so the Father must pray to himself 3. If the Spirit be a supplicant he cannot be said to hear and grant there must be a difference between the asker and the giver can one be said to ask from himself 4. If the holy Ghost doth interceed for us then he must be first pacified and reconciled with us he must be more compassionate and tender hearted then the Father and he must be willing and (h) not that prayer can change him who is in one mind Job 23 13. yet it is something previous a mean for obtaining a grant to Gods hearing and answering which is some actuall emanation and result of Gods eternal purpose See conclusion of this Tract desirous we should have before the Father yeeld there must be some bowells and tendernesse some
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
members I do not think that in heaven there will be no use of the (d) Vid. Paraeum in locum tongue the Scripture seemeth to imply the contrary Rev. 15.3 and 14.3 and 7.9 10. and 5.9 c. Not that with Hymeneus and Philetus 2 Tim. 2.18 I did think that the (e) Cajetan in 2. Tim. 2.18 Si novissemus istos sicut neverat illos Timotheus intelligeremus de qua secta Paulus loquitur yet it seemeth certain that they denyed any further resurrection resurrection is past already or that the spirits of just men made (f) Heb. 12.23 perfect had tongues and bodily organs wherewith they praise God or that these things were not represented to John in a vision but because that form of representation doth import 1. That the Angels and Saints in heaven do rejoyce when it goeth well with the Church And 2. that they expresse their joy by praising God in that way and manner that agreeth and is sutable to their nature and condition which though it be performed by the will and understanding yet well deserveth the name of a (g) Hence in the Schools this kind of expression is called a Speech vide Scholasticos de loquela Angelorum Song for God stands not in need of words and outward symbols Yea and 3. in that mention is made of singing speaking yea and crying and that with a loud voyce it would appear that thereby is insinuated that if these blessed spirits had tongues they would imploy them in praising of God and that after the resurrection both soul and body in their own way and capacity shall joyn and be imployed in that blessed work and if our exalted Saviour in any case imploy His tongue to speak will He not can we imagine that He will not bestow one word for His afflicted members that for those whom He so dearly loveth as to (h) Rev. 1.5 wash them in his own blood He shall not once open His mouth I think none will scruple to say that Christ as man doth truly and formally praise God and though they do not make mention of His words yet they do not deny or exclude them and I know no reason either why we should scruple to say that He doth as truly and formally though not in such a (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianz. orat 2. de filic servil way as while He was on earth pray Amongst the reformed Divines I have perused (k) D. Hammond on Rom. 8.26 34. D. Hamond and M. Neuton and M. Goodwin have expressed themselves most clearly in this point the first affirming that Christ doth really pray for us and joyn His Prayers with ours c. but Mr. Neuton more fully we have saith this (l) M. Newton on Ioh. 17.10 pag. 268. reverend Author an Advocat in Court who continually hears at hand on all occasions to (m) Postulat tum factomon strando signa passionis tum merito offerendo pietatem qua passus est Cajetan in Heb. 7.25 shew his father all his wounds and all his scars all the prints and all the marks of his bitter bloody sufferings ah Father may he say when there is any thing in agitation for his people remember what I have endured for them in this flesh of mine what I have suffered for them in this body here before thee look upon these wounds and scars and for my sake be gracious to them do not deny them their petitions do not reject them for their un-allowed and bewailed imperfections And Mr. (n) M. T. Goodwin triumph of faith from Sect. 5. chap. 6. Inter pontistcios vid. Valent in 3. q. 21. p. 1. as 3. Swarez Tom. 4. de incar disp 45. sect 2. de statu rel tract 4. lib. 1. de or cap. 10. Sect. 15. Tolet. Maldon in 16. Ioh. Goodwin saith that Christs Intercession is most properly and truly such But you will say when doth He thus pray for His servants we cannot imagine that our blessed Lord doth alwayes pour out vocall Prayers and though that were granted yet He having so many servants exercised with so many tryalls and standing in need of so many mercies what ground may such a supplicant say have I to beleive that my Saviour is now saying to the Father Lord be gracious to such a poor one Ans 1. Such as will thus object do seem to lay too much weight upon that which we only propounded in a problematick way Albeit some weak Saints who are much affected with sensible demonstrations of Christs love and care may draw some comfort from His words yet it is a grosse mistake to think that mentall prayer doth not as well prevail with God or that our Saviour would be lesse mindfull of and compassionat towards His people though He did not pour out words in their behalf There is no question amongst the godly and orthodox concerning Christs bowells and care nor concerning the acceptance and successe of Christs Intercession however it be performed but only concerning the manner and way that is most sutable to His glory and exaltation and as to that there is some diversity of opinions Yet 2. this objection will also have place against Christs willing and desiring which I think should not be questioned as well as against His words and the expressing of those desires for though the mind and will be more active and comprehensive then that the tongue can follow and expresse all the thoughts and purposes that are there yet Christs humane will being of a finite capacity though advanced to the greatest height of Glory and Majestie that the creature is capable of it cannot at once by so many distinct and particular acts be conversant about all the severall cases of the Saints on earth and so cannot offer up a particular desire for every Saint in every condition And thus for compleating the comfort of believers under their severall tryalls and exigences we must look up to the divine Nature and rest (o) Ps 57 1. securely under the shadow of our blessed Mediator who is God and man and in this (p) D. Tilen synt part 2. disp 10. sect 16. omnium hominum preces audire addit ille offerre divinae in pontlfice nostro naturae opem desiderat passim tamen hac ipsa thesi no tatadocet Christum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis interpellare vid. thes 12. 20 disp 12. thes 34. System Opis disp 20. D. Tilen hath hit right when he saith that it requires the help of the divine Nature at once to hear the Prayers of all the Saints on earth but in that he affirmeth the divine Nature to interceed for us and to present our Prayers we cannot joyn with him for the reasons brought against the holy Spirits intercession Can Prayer be separated from religious adoration and can (q) Vid. Thom. 2 2. quaest 81. art 3. ad 1. quaest 84. art 1. ad
profit unto salvation nor can ill works do any hurt Sec. Eph. Pagit loc cit Libertines yea and innocent and sinlesse creatures 1. The godly because they not being under the Law but under grace and the immediat direction of the Spirit they cannot be said to transgresse the Law 2. Neither will the wicked be found guilty for they not being obliged to do any thing or to use the means for obtaining of grace nor to mourn for sin repent pray c. they cannot be guilty of the breach of any affirmative at least precept nay say they those who will not follow such a course do run away from Christ to themselves from the Gospel to the Law and the further they go on in that way they must provoke the Lord the more all their performances being an abomination unto him whom without Faith which they have not they cannot please Heb. 11.6 We may not now stay to confute these Dreamers Only for removing what is now objected against the wicked their obligation duty and liberty to pray We would offer these few Assertions Asser 1. The Gospel as it is not opposite unto and destructive of the natural and morall Law so neither doth it abolish or diminish that obligation which the Law at its first promulgation did lay upon the sons of men We are no lesse then the Jews lyable to that curse Gal. 3.10 If we do not obey it in all things how doth the Apostle Rom. 3.21 abominat the Antimonian fancy Do we then make void the law through faith God forbid yea saith he we establish it Turks Pagans Jews and Christians Beleevers and Unbeleevers are all alike under the directive and mandatory power of the Law And therefore since Prayer is a morall duty prescribed in the first Commandement and which Pagans by the dark lamp of nature have discovered as flowing from the dictates of the primaevall Law which God at first did write in the heart of man and doth yet so far abide in man as he is a reasonable Creature that though he hath not a Law yet by nature he may do the things contained in the Law Rom. 2.14 15. There is yet so much light in that old ruinous house as to discover a Deity and to point out this sanctuary and refuge in the time of need and accordingly the most rude and heathenish people have hither run for help in the day of their calamity What ever in their vain imaginations they fancied to be God to it they made their addresse and presented their supplications So that Antimonians would do well to go to School and learn of them the truth of this particular The heathen Mariners Ionah 1.5 6. did prove better casuists they knew better what course to take in that tempest then if they had had those Seducers to have taught them yea such Dreamers should have been a greater offence to them then sleeping Ionah If they thought strange to see one man not busie at prayer in that storm what would they have thought of him who would have told them that they should not pray That they themselves would do better to sleep then to take Gods name in their mouth I think they should not have cast lots for finding out the man for whose cause that evill was upon them but the Antimonian without deliberation in Ionah his stead should have been cast into the Sea Asser 2. As the moral and natural law doth bind and oblige all men so in every man there is some power and ability for doing and performing what it doth hold out unto him as his duty we do not say that men by nature are able to keep any of the commandments in a spiritual manner much lesse that they can perfectly keep the commandments but that they can do the thing commanded they can perform the external acts and the substance of many moral duties Though 1. the principle from which 2. The end to which And 3. the manner of performance be corrupt and naught Asser 3. As the unregenerat are obliged to do having gotten some light to discerne their duty and some power and ability for doing so if they make conscience of their duty and honestly endeavour to improve the little strength and few talents which they have received their labour shall not be lost for albeit gracious habits be not acquired by our labour and industry but immediatly infused by the Spirit of God as without our physicall concurrence and activity so also without any kind of moral-influence and causality by way of merit and deserving on our part yet by frequenting the Ordinances for I do not now speak of those who are without the pale of the visible Church and going about duties as we are able though we cannot do so much as make our selves negatively good and to be without sin yet we may thus become lesse evil and not so indisposed and unfit for grace some thing of the stubbornesse of the will and of its aversenesse from what is good may be removed and some inclinations though moral and not gracious may thus be wrought begotten and stirred up in the heart and the man like the scribe Mark 12.34 may be brought near to the kingdom of God and though the Lord be not tied to such previous dispositions so that he must help forward the work and bring it to perfection when and where these are placed or that he cannot work without such legal and previous preparations yet ordinarly he observeth that method it is his usual way to help us when being sensible of the (h) 1 King 8.38 plague of our own hearts we are wrestling and tugging at duty and seeking after him in the use of the means he hath prescribed So that in carrying on of that blessed work we may take notice of these severall steps 1. God by the common operation of his spirit doth awaken the secure sleeping sinner and lets him see his misery 2. He discovereth to him his duty and the way how he may escape and come out of that state 3. He stirreth him up and setteth him a work 4. After that for a while the man hath wearied himself in thus wrestling by his own strength the Lord humbleth him and layeth him low and makes him despair in himself and see that by his doing he cannot help himself and having thus killed Then 5. he waketh (i) Deut. 32.39 alive and having wounded then he heals and maketh the spirit of bondage a forerunner of the Spirit of Adoption and when the poor sinner is thus as it were hopelesse and helplesse then he pointeth out to him the brasen serpent that he may look (k) Isa 45.22 to it and live And thus wee see how legal performances and the use of the means in the strength received though it be but litle riddeth room in the heart and maketh way to the right embracing and closing with Christ In that 1. it taketh off the heart in great part from vain and sinfull objects
lusts Jam. 4.3 If Antinomians would only plead against lip-labour formality and hypocrisie in drawing nigh to God and that none should with that impudent woman Prov. 7.14 dare to approach Gods Altar that thereby they may either cloak and palliate their sins that they may commit it with the more freedom and lesse suspicion or that thereby they may hire God and purchase a licence from him to follow that cursed trade if I say those Seducers would only argue against lip-labour and hypocrisie in Gods service all the servants of God and the Word of God would joyn with them for that 's not prayer but pratling not service done to God but an intolerable mockery of his holy Majesty that 's not to draw nigh to God but to step aside from him for while the heart is removed all is removed and the (n) See Ch. 4. distance is still made greater and greater but under this Pretence to cry down the use of the means which God hath appointed for healing and softning the heart is as abominable as to teach that these who are on the way to hell should continue in that way and not endeavour to go out of it and turn that they should not (o) Mat. 7.13 14. strive to enter in at the strait gate nor search after the narrow way that leadeth unto life O! but may these Seducers say without faith it is impossible to please God Heb. 11.6 Wherefore then should these who have not faith spend their time and strength in wrestling with duties which since they cannot please God cannot profit the workers Ans Without faith it is impossible to please God as his friend as reconciled to him as his son c. There is no justification nor peace with God without faith whereby we lay hold on him who is our (p) Eph. 2.14 15 16. 1 Cor. 1.30 peace reconciliation righteousness and sanctification without faith the person cannot please him the state and condition of the man is unsafe naught and loathsome to God and therefore the work cannot please him The tree must be good before it bringeth forth good fruit the Lord first hath pleasure in the person then in his work first he had respect to Abel then to his offering Gen. 4.4 Yet in some (q) Placere Deo est non modo communiter approbari tanquam voluntati suae non adversum quomodo omnia bona naturalia indifferentia dicuntur placere Deo sed ita acceprari tanquam c. placere Deo est justificari D. Paraeus in loc respect the works and endeavours of the unregenerate wh◠are on their way to a change may be said to please God the travail and pangs of the new birth our wrestling with the strong man till he be cast out cannot be displeasing to him for whom thus room is made in the heart yea not only these works which have a more immediate connexion with grace are thus in some respect pleasing to God But also the very first endeavours and breathings after God do so farr please God and are approven of him as that he will accept of them as some steps though not in yet towards the way so that by these the man is brought a little (r) Mark 12.34 nearer the kingdom of God he is in some measure fitted and disposed for grace And the Lord in these three respects may be said to be pleased with and accept such endeavours and duties performed by men not yet (ſ) 1 Joh. 3.14 translated from death to life though looking with natures eye weeping and being a little annointed and (t) 2 Pet. 2.22 enlightned by the common operation of the Spirit towards God 1. (u) Or in these four respects ◠Negatively 2. Positively 3. Comparatively and 4. Relatively Positively because as to the matter and substance these duties are good and agreeable to the rule though as to the manner and way of performance there be many defects 2. Comparatively and that in these two respects 1. Because God is better pleased with such approaches to him then with the running from him to the excesse of riot and though the Sow when washed is still a (x) 2 Pet. 2.22 Sow and hath not laid aside its nature yet it is more pleasing or rather if ye would expresse it negatively lesse displeasing then when she wallowed in the mire yea and 2. Because such performances and endeavours are more acceptable and agreable to the will of God then the omission and not performance of these duties Nay our Divines generally confesse that the moral (y) Virtutes morales fidelium specie formaliter non differre à virtutibus Ethnicorum ab Aristotele definitis multis conatur ostendere Frid. Wendel phil mor. lib. 1. cap. 7. quast 2. idcirco in Christianorum scholis docendas cap. 1. quaest 12. vertues of Pagans and the exercise of these were upon the matter good and that the doers though they did not refer their work to a spiritual end were less guilty and evil then if they had omitted these duties albeit upon a spiritual and theological consideration they might well be called by (z) Vid. August vindicatum apud Chamier panstrat tom 3. lib. 4 sophismata Bell. refutata Augustine splendida peccata beautiful and shining sins 3. Relatively as means which he hath appointed to be the way of conveighance of grace and which he so far accepteth as usually to make them reach the end Thus Rom. 10.17 Faith is said to come by hearing and why not also by prayer While Cornelius was fasting and praying behold a messenger from heaven was sent unto him to shew him what he should do Act. 10.20 While Paul was praying Ananias was sent unto him to open his eyes Act. 9.11 17. We will not enquire whether Cornelius and Paul were then converted or not But behold here an (a) In that a voice from heaven should send Cornelius to Peter to enquire after him and Annanias to Paul to enquire for him extraordinary blessing upon the use of the ordinary means thy prayers and thine almes saith the Angel to Cornelius Act. 10.4 are come up for a memorial before the Lord Enquire for Paul why what 's them atter For saith the Lord Act. 9.11 behold he prayeth O sinners whose trade hath been to destroy your selves in departing from God O! all ye who are yet strangers to this heavenly employment of speaking with your Maker I have a glad message unto you to day what ever have been your provocations or whatever be your present fears yet look up to him whom ye have so often provoked and if ye will forsake the evil of your wayes and present your supplications unto him ye need not fear he will not deal with you as Solomon dealt with (b) 1. Kings 2.17.23 Adonijah as would appear in that particular did most humbly supplicate Solomon though the reasons alledged by Diodati and others might prevail with Solomon justly 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
must carry along with them a sufficient ground and warrant for our prayers and accordingly the servant of God David no sooner meets with a promise but he turns it into a prayer 2 Sam. 7.27 Where we may take notice of the inference he there maketh Because thou hast promised saith he Therefore thy servant hath found in his heart to pray O might some have said ye are too rash to run to the Throne where is your warrant you have no command O but saith David have I not Gods Word He hath said and promised to give and that 's warrant enough for me to ask It s true before the word of promise came I had no warrant thus peremptorily and absolutely to ask such a temporal mercy but now having his Word to build upon what can devils and men say for shaking my faith You will say (y) So that eminent modern Divine Treat of prayer and divine providence ch 3. § 2. pag. 104. objecteâ—â— that promise was concerning a peculiar blessing out of the common road and therefore though it was ground enough for David to build his prayer upon yet general and perpetual promises are not a warrant Ans That difference maketh for us and not for the objecter For when the promised mercy is peculiar it would appear that there were greater need of a special warrant and command then when the mercy is common in which all have some sort of right by a general word of promise and so none need to scruple to plead their right The more narrow the way is there is the greater need of light and hedges to keep us from mistakes and deviation But (z) Ibid. pag. 105. you will object some things may be sound promised that are not to be prayed for Obj. 1 as vengeance upon enemies and a retribution of our wrongs Rom. 12.19 Heb. 10.30 and that there shall not perish one hair of our head Luk. 21 1â— Ans While we draw nigh to God we need not fear 1. Least we mistake the way when we have the Sun-light of a promise to direct our steps 2. Least we faint and weary unlesse the cause be within and from our selves who have such a cordial as the breasts of the promise doth yield for quickning and reviving our spirits and such refreshment as the refulgent beams of that luminary will afford when they shine and reflect upon us As to the first instance it being made up of a promise respecting our good protection and deliverance from the rage of cruel enemies and of a threatning of judgment and wrath as to them we must put a difference between these two and may go safely as far as the promise conducteth we may pray for deliverance from enemies abstracting from the threatning and committing the maner and way of our deliverance to God that he might take such course in his holy and wise providence for accomplishing that promise as seemeth good to him viz. either by confounding restraining or reclaiming of them so that notwithstanding of our pleading that promise of deliverance which is complicated with a threatning against enemies we might pray for their good here and eternally hereafter For we did not say that threatnings were a warrant for and rule of our prayers yea on the contrary the end (a) That is the end of the dispensation whatever holy end the Lord in his wisdom hath proposed finis operis though not alwayes finis operantis of the threatning being the conversion and repentance of the sinner we should improve it as a strong motive to deprecat that and other judgments not only should the threatning stir up them to pray for themselves but it may stir up others though injured by them to pray for them As to the second instance we should not so much look on the letter as the meaning and scope of these words which is to comfort the godly under their tryals from the consideration of Gods powerfull and over-ruling providence who can notwithstanding of the power and malice of enemies so guard and defend yea and if it be for the glory of his name and their good will certainly so protect them that they shall not be able in the least to wrong them and for strengthning their confidence in God and that they might the better undervalue the threatning and proud boasting of vain weak man the least and most inconsiderable injury is instanced that enemies shall not be able to do so much as pull out one hair out of their head and what is there in this promise though we would only consider what is directly held forth in the words that doth not beseem the prayers of the Saints You will say it doth not beseem the modesty and looketh not like Christian self-denyal to be so far in love with our selves and our own things as to desire and put up a prayer for these smaller things which the very Pagans do far undervalue as not to set their hearts upon them or once to mention them Ans That is as if it had been said That we should be ashamed to ask what the Lord was not ashamed to promise And should we not think it worthy of room in our Cabin which the Lord thought worthy to put in Bond and give us security for And is there any mercy so little for which we ate not bound to praise God when he giveth it And may we not pray for that for which we should give thanks It s true we should not set our heart and affections upon these small things yea nor upon the greatest bodily and perishing thing and yet we may pray for our daily bread though not after that (b) See sect 2â— maner which we must ask spiritual and eternal things and as for these mercies which are lesse necessary and considerable we need not be so expresse as to name and particularly condescend on every one of them for that would be an argument of too great love to them if we durst take up so much of our time while we are speaking to God and would suffer our thoughts to be so far scattered and divided And it could not but give offence if while before and with others we did thus multiply petitions for such things of little use or value but yet we must not lay aside or exclude from our prayers what God hath not excluded out of his promises though the Lord did not name them in the promise that we should name them in our prayers yet there is nothing in the promise which we may not ask though in a fit and decent maner and order 2. (c) Ibid. The general promise of hearing must be resolved in that proviso Obj. 2 that the prayer be for a thing which may warrantably be ask't the ground of warrant therefore must be distinct from the promise and should be originally brought from the precept Ans There is no promise of audience so particular but it hath several proviso's and limitations unto which we must
rule so it s 2. constant perpetual and immovable we need not fear least the Lord abrogate and disannul it but that same hand of providence which now holdeth out to us what our hears desire may in a moment be lifted up against us that same hand that now seemeth to open the door may shut it when he pleaseth and crush thee if thou stand in the way Sect. 2. For what things and in what order and maner should we pray THe promise being such a sure ground and foundation of prayer we may safely go where see this star point out our way the promises are not only precious and exceeding great 2 Pet. 1.4 But also like the (a) Ps 119.96 commandments exceeding broad and of a large extent they go as far as a rational and sanctified appetite can reach The will I confesse may chuse every (b) Bonum est quod omnia appeâ—uus Arist Eth. 1. cap. good thing and the promise is of as large a compasse The Lord hath said that he will give grace and glory and are not these very large and comprehensive yet least any should complain he will leave no room for any exception but as he hath promised to give these great mercies so that he will withhold no good thing from his honest servants and supplicants Ps 84.11 Ps 34.9 10. Ps 23.1 Ps 85.12 c. and that he will preserve them from all evil Ps 1 21.7 that he will preserve their soul ver 7. and their body their going out and coming in and that he will not suffer their foot to be moved ver 8 3 5 6. Thus the promise excludeth nothing that is good and I know no good thing which we may not pray for Goodness by the Phylosophers is thought to be a relative property and in the Schools that is called good which is fit and (c) Bonum est ens ut conveniens non fibi ut ex ternâ—â—â—â— videtur manifestum sed alteri unde Hurtado ex divisione boni in honestum uâ—ile delectabile recte colligit bonum communiter usurpari pro convenienti quia inquit honestas utilitas delectatio dicunt ordinem ad aliud Hurt metaph disp 7. § 5. § 56. convenient which general may to good purpose be applyed to this case in divinity while we enquire what is good for a Christian and what he may claim and ask as being his by vertue of a promise viz not every thing which his lust doth crave but every thing that is fit and convenient and so good for him It may be riches pleasures honours c. would not hic nunc and at such a season be convenient for him but would prove a snare and therefore there is no promise that we can absolutely and peremptorily plead as a bond for such a supposed mercy The object of the promise must be some good thing bonum tibi there can be no promise made to thee but it must be concerning something which is good and covenient for thee otherwise it were rather a threatning then a promise O! If all our prayers and desires were thus limited and did carry alongst with them this proviso we would not be so peremptory in our requests nor so impatient under a repulse nor so ready to call in question Gods love and care and the truth of his promises when in mercy he refuseth to satisfie our lusts and foolish desires And O! with what confidence security and calmness of spirit might we roll our selves and all our affairs over upon our kind and provident Father who as he will not withhold what as good so will not suffer what is evil to come near us But as thou mayest ask every good so only what is good for no evil can be an object of love and desire but rather of hatred and aversation and so falleth not under a promise but a threatning and thus cannot be a fit material for prayer and supplication but rather for deprecation or imprecation But here we might speak to this question whether we may desire and pray for any evil whether of sin or suffering though not absolutely and for it self yet as it may be a mean for humbling of us and drawing us near to God There be few of those we have read who propound and none who at any length do speak to this material as we conceive case but since there be so many particulars which we must speak to in this Chapter we shall remit this to Part 3. and handle it amongst the cases Only let us from thence suppose that the object of our prayers must be something that is good fit convenient and profitable to us and that not only respectively and in reference to such an end but also absolutly and of it self at least negatively and permissively And thus it must not be evil either morally or physically it must not of it self be either dishonourable to God and contrary to his law or afflictive and bitter to us But as to what is thus good thou art not straitned either by the promise or the nature of this performance we have both conjoyned and meeting together in this center or rather diffused through this large circumferene Mat. 7.11 Your Father which is in heaven shall give good things to them that ask him We need not descend unto particulars these being so many and different whatever thou stands in need of what ever may be useful and profitable either for soul or body for this life or that which is to come for thy state and calling for thy present exigence and condition c. thou mayest ask in prayer and plead a promise for the obtaining of it All which good and desirable things are summarily comprehended under six heads in that perfect pattern which our Lord Jesus taught his Disciples Mat. 6.9 Luk. 11.2 a commentary and explication whereof we purpose not to offer now especially since that hath been often and fully done by many judicious and learned Divines But we shall reduce what we judged necessary to add concerning the object of prayer into two generals viz. of things and persons Of the first we shall speak here and of the second in the following Section 1. Then as to these good things and mercies which are the matter of prayer it would be observed 1. that these are either temporal belonging to our bodily and perishing being in this world or spiritual which do (d) For even these temporal things have a remote tendency and should by us be referred to such a noble end more immediatly concern the soul and our everlasting being and happinesse 2. Both spiritual and temporal mercies may be subdivided for some of them are more some lesse necessary for obtaining the aforesaid ends as amongst spirituals some are necessary for our being and spiritual life others only for our greater comfort vigor and activity in doing so amongst temporals some are necessary for our bodily being and life others only for the comfort better
call to thee to pray for them for without them thou canst not obey the (c) Rom. 12.13 Rom. 13.7 8. c. commandment of paying tribute of owing nothing to any man thou canst not be hospital and distribute to the necessity of the Saints c. 4. And as the want of them doth thus hinder the performance of several duties so it is a great temptation to many sins O! saith Agur Let me not have poverty least I steal and take the name of my God in vain 5. Go to the Lyons and Ravens and they will teach thee thy duty they cry to God in their own way the eyes of all things wait upon him that he may give them their meat in due season Ps 104.21 27. Ps 145.15 Ps 147.9 They cry with the voice of nature and will not thou lift up thy soul and thy heart to God indigence maketh them groan and will it not send thee to the Throne and make thee cry to thy Father that he may pity thee 6. What we get by prayer hath a heavenly excellency in it though it were but a morsel of bread it hath more dignity in it then all the gems and diamonds and all the imperial Crowns of the world which come by the hand of a common providence all these things are but the bones without the marrow the whole Turkish Empire saith (d) Luth. in Gen. Luther as great as it is is but a crum which the Master of the family casts to the dogs but be it little or much that is given in return to prayer it is a blessing indeed and part of the childrens bread and it 's excellency appeareth in these particulars 1. In that it is a stream flowing from the purest fountain to wit the love and good will of our Father it is a fruit of love and a seal and pledge of love and as it cometh from love So 2. it tendeth to love it is a coal to enflame our affections and to warm our heart it is a motive and layeth an engagment on us to love our kind Father who visiteth us every morning with his tender mercies but prayerless souls take no notice of Gods hand nor do they much value his love Hence 3. it is a mercy indeed a promised and covenanted mercy as it cometh without that vexation heart-cutring and distrustfull care and excessive toyl and labour so it is enjoyed with less fear and is free of the snares and temptations that otherwise use to accompany it the blessing of the Lord maketh rich and he addeth no sorrow with it Prov. 10.22 It is by prayer that the creatures become good to us and are sanctified as to their enjoyment and use 1 Tim. 4.45 4. The right and title of possession doth add very much to the worth and goodness of things though not in themselves yet as to us who possesse them for 1. Who doth value what a theef robber usurper or oppressor doth possesse 2. How quickly may he be called to an account and as in a moment with disgrace be stripped naked of all yes though there were not such hazard of losing them yet an ingenuous spirit yea a moral Pagan would rather chuse a little to which he hath a right then thus to enjoy great revenues Prov. 16.8 5. We use to judge and esteem of the worth of things by their price especially if laid out by a wise man and good merchant but every morsel of bread the meanest creature thou gettest in return to thy prayers is the purchase of blood it cost more then a world though thou wert the greatest Monarch on earth by all thy Crowns thou couldst not purchase a right and sanctified title to the meanest of the creatures silver and gold may give possession and a civil right but they cannot give a spiritual right unto and a sanctified use of the least crum of bread and therefore we must ask in his name who hath paid the price and in whose blood our mercies must be washen that they may become pure and sanctified and may prove blessings indeed O then since thou canst not enjoy these things in mercy and in love unlesse they be given in return to thy prayer let this be thy way which is not the way of the men of this world though it be an easie and safe way and though only the right and approven way but you will say who doth condemn this way Ans Though few dare with their mouth belch out such atheisme yet in their heart and by their life and practice too many say O let us rather chuse any other way let us imploy our wit care and industry and if that will not do the turn let us add falsehood and deceit and whatsoever course else though never so unlawfull and unjust yet if it be called our own and if we by it be thought to help our selves we will rather follow that way then rest on Gods care and providence 1. because think they if we may enjoy them without God we may be masters of them and dispose of them as we will we may cut and carve for our selves and like him Hab. 2.5 enlarge our desires as hell 2. Because we dow not away with such preciseness tenderness and circumspection in our whole conversation and such zeal and fervency in prayer as is required and therefore we rather work and toyl a week then pray half an hour we rather sweat at our calling then take such heed to our steps We know not we are not acquaint with we love not and cannot endure that way but we know our business and like our work and when it s done it s done and we are at rest but if we get any thing by prayer our work is but as it were to begin we must yet watch over our hearts and wayes and take heed how we use and employ what we have gotten we must return the sacrifice of praise to God for his bounty in giving c. And therefore the Apostle had reason to exhort us That in every thing by prayer supplication and thanks giving we should make our requests known unto God Phil. 4.6 Not as if the Apostle and we now while we are pressing this necessary though much slighted duty would have you enlarge your desires after these things or be too solicitous about them and peremptory in your requests and prayers for them No no if our zeal be spent that way as alas too often it is that will marre the acceptance of our prayers and bring down a curse rather then a blessing but the end and scope of this exhortation is that we would live in a constant dependance upon God committing to him our selves and all our affairs begging his blessing on all our wayes and endeavours and that whatever we get and enjoy be it little be it much it may prove a blessing and may be given in mercy and in love that we may have the sanctified use of all we enjoy and grace to improve
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
not up our goings in his paths our feet would quickly slip Ps 17.5 If his right hand did not uphold us we could not follow after him Ps 63.8 There being 1. from within so much weakness and 2. so much indisposition and deadness yea and 3. so much contrariety opposition and enmity the flesh continually lusting and warring against the spirit and though there were no more this last were enough to render us unable to do Gal. 5.17 The old man waxing strong proveth a tyrant and often bindeth the new man hand and foot and leadeth him captive to the law of sin Rom. 7.23 Nay and 4. From without many and subtile snares and tentations from the world And 5. mighty and strong assaults from the (y) Luk. 11.21 strong-man that (z) 1 Pet. 5 8. roaring Lyon Sathan continually laying siege to the soul and storming it with fierce and fresh assaults from time to time so that we must not with Pelagians and (a) Though Jesuits and Arminians admit a moral perâ—wasion and som illuminati on of the mind and understanding yet they deny any power and strength to be communicated and imparted to the will and executive faculties Arminians think that the Spirt doth concur with and assist us in our spiritual performances according to that concurrence that is given to natural agents in their operations for they have a sufficient and compleat power and ability in their own rank and order for doing their works and producing their several effects though as creatures they be indigent and dependent both in being and working in esse operari As the infinit arm of the Almighty must uphold them otherwise they must instantly evanish and return to their mother nothing that womb from which they did come so that same arm of divine providence must help them and concur with them otherwise they can do nothing But yet a general concurrence and common work of providence is sufficient to (b) Viz. to actuat determinando and to assist concurrendo actuat and assist them they being in their own kind compleat agents and sufficiently thus proportionated for their several works and operations But the new man is a weak creature and hath no strength of himself to walk he is an incompleat agent and not able to work unlesse he get a continual supply of strength from heaven not only to actuat and assist the little strength and activity he hath but also to compleat and perfect the principle and fountain unless new water be put into our cisterns there can no water be drawn from them and therefore the Spirit doth not only actuat and concur but also supply the weakness impotency and defect of the cause it self in all our spiritual â—ctions And particularly as to prayer both in reference to innate weakness indisposition blindness opposition c. and to outward tentations and assaults there be several things which the Spirit doth perform and to speak now to the present point of corroboration and assistance as distinguished from the two following viz. the illumination and imboldning of the soul which also belong to this general head of supply and help but for distinctions cause shall be handled by themselves we shall not here speak of that common and as I may call it accidental supply which though it be required for the further perfection of the work yet is not necessary for its prevalency and acceptance as variety and plenty of matter decent and apt expressions and what else belongs to prayer as a gift of which we have already spoken But we shall now speak of the proper and more necessary supply whereby the Spirit doth provide and furnish help and assist the soul to all these (c) Spiritus sanctus non solum docet sed etiam monet movet docet rationem monet memoriam movet voluntatem docet ut sciamus sug gerit ut volimus roborat ut possimus Gerhard harm evang cont cap. 76. Illuminat mentem bominis ad intelligendum voluntatem instammat ad amandum virtutem ac robur praestat ad exequendum Dyd Alexandr desp S. apud eundum requisits and gracious qualifications to which the promise is made and which may promove the efficacy and acceptance of prayer and though none of these be common and no crumb of this bread which is the childrens allowance be at any time casten to the dogs all of them being spiritual and good of themselves yet some of them are more essential and necessary then others and in all of them there is a latitude some having these in a greater measure and degree then others yea one and the same supplicant may now find them in a greater and afterwards in a lesse measure and gradual perfection but we will not now stay on a comparison nor enquire what qualifications are necessary to the acceptance of prayer what not but remitting that question to Part. 2. chap. 3. we shall now speak to the point and since the qualification of prayer as of every duty may be measured 1. by the object 2. by its end and principles and 3. by its manner of performance so we shall consider prayer under all these respects and relations 1. Then as to the matter and object of prayer though we have some gift of apprehension and fancy whereby we may find variety of matter yet unlesse the Spirit illuminat the understanding and make a discovery of the excellency and expediency of fit objects how ready are we to mistake as shall be shown in the third particular But here we would show how the Spirit upon that discovery determins the will to close with and make choyce of fit objects and having thus enflamed the heart with love to spiritual objects and moderated our thirst after the creature he sends us to the throne with sutable desires and enableth us to ask what is good for us and agreeable to the will of God Rom. 8.27 Secondly as to the ends and principles we will not separate these two because we are not now speaking of physical principles but of moral viz. those motives which per modum finis do attract and draw alongst the heart and allure it to the duty especially those three which we find conjoyned 1 Tim. 1.5 where also they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the commandment and may also be called the end of our obedience endeavours and performances which are so many evidences and fruits of and means to strengthen them viz. faith (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love and conscience of our obligation and the duty we ow to God both by way of debt as his creatures and gratitude as his favourits and objects of his love and bounty and this our obedience becometh not a task a hard or unpleasant service and work especially since further it is sweetned by love and 2. by the expectation of a new reward whereof faith is an assurance and it is the work of the Spirit of
presence (h) Gen. 3.10 O! but the Spirit removeth that terror and dread and faith to the fugitive and trembling sinner what Christ by an audible voyce to the paralitick Math. 9.2 Son be of good cheer thy sins be forgiven thee and if thou be a Son what needs discourage thee if a child then an heir an heir of God and joynt heir with Christ Rom. 8.17 and so you may ask what you will it will be given to you will the Father withhold any part of the portion from the heir or needs the son be afraid to draw nigh to his kind Father Thus the Spirit of adoption by discovering and witnessing our relation doth enable us to come with 1. boldnesse 2. confidence and 3. importunity crying which is a token as of seriousnesse so of boldnesse and who but the Kings son and child dar cry in his presence (q) Abba is a Syriack word signifying Father coming from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it only differeth in the termination it may be thought strange that the learned Augustin did herein so grossly mistake as to say that Abba was graecum Vocabulum August epist 178 where we have his dispute rather then an epistle with Poscentius the Arrian Lamentius being arbiter Abba which sheweth the familiarity and confidence which every son hath not the liberty to use but must make choyce of another kind of compellation importing greater distance and reverence Abba Father thus doubling the word to be an evidence of fervency and importunity Rom. 8. 15. Galat. 4.6 It s true this confidence and boldnesse admitteth a latitude but every step and degree of it must come from the Spirit by 〈◊〉 only we can have accesse Eph. 2.18 and therefore that accesse with any measure of boldnesse and confidence mentioned Ch. 3.12 But though it must come from the Spirit yet not alwayes by that witnessing act whereby he testifieth to our Spirits that we are the sons of God Rom. 8.16 but by applying other grounds and making some sort of confidence arise from thence as 1. Sense of our need and wants will banish shame and fear yea and sometimes modesty necessiâ— as non habet legem necessity shakes off all bonds it made those lepers 2 Kings 7.3 5. venture to go to the camp of the Syrians and Esther go to the King with her life in her hand Esth 4.16 Extreamity will make a dumb man speak will it not open a mouth morally shut while once it opened the mouth of Craesus son which nature had closed I am ashamed to beg saith the unjust steward while he lived in abundance Luk 16.13 but stay till he was stripped naked of all and he can see no remedy his (r) Durum telum necessitas extreamity would banish away his shame If the conscience were once awakned as in the Saints to see our guilt and misery and our need of Christ though we wanted the immediat light of Gods countenance and manifestation of his favour yet would we venture and go boldly to the Throne resolving if we should perish to perish if it were posible there This is the first and lowest step and rather of our boldness to pray then boldnesse in prayer which may 2. be promoved from the sense of our obligation flowing from the command conscience of duty may pull and strongly draw us to the throne in obedience to him who hath commanded us to call upon him and pay him this homage though we be not assured of the successe of our work But 3. and more properly this boldnesse may arise from hopes of successe which though grounded upon certainties viz. the command of him who never said to the seed of Iacob seek ye my face in vain his gracious attributes his mercy compassion forbearance c. his invitations intreaties expostulations promises threatnings and judgments upon the disobedient who will not call upon his name the success that others have met with c. Though the soul doth not doubt of these in the general and as to others yet as to thee while thou sittest in darkness and wants the light of assurance flowing from the inward testimony of the Spirit these can only beget a probable hope and thereby raise up the heart to a proportionable boldness and confidence banishing slavish fear despondency of spirit and such discouragments as may draw off the heart or weaken the hands and thus 1. negatively viz. by removing obstructions the foundation-stone of confidence is laid 2. and positively enlivening and quickning the soul by a rationall expectation of success But betwixt this probable hope and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of faith Heb. 10.22 There is a middle and third kind of confidence arising from divine argumentation the Spirit breathing upon and sealing all the propositions of the practical Syllogisme but especially the minor by discovering to us the reality and sincerity of our graces and thus enabling us to assume and say I love and fear God keep his commandments c. From which supposing the knowledge faith of these general discoveries held forth in the major the conclusion concerning our state and condition doth clearly and necessarily flow You will say if the conclusion do clearly follow it must beget as full an assurance as the immediat testimony of the Spirit Ans We will not now compare the immediat and direct irradiation and evidence of the Spirit with the mediate and argumentative reflex by a practical Syllogism in which the word is applyed and from thence a conclusion drawn concerning our state and condition or compare as I may speak the Spirit 's wit-nessing to our spirit and (Å¿) Rom. 8.16 bearing witness to our spirit But to the question we grant that a great measure of confidence and boldness may be had both wayes and whensoever the soul can say with her Cant. 6.3 I am my beloved's and my beloved is mine by whatsoever means this assurance be attaiâ—ned h may draw nigh to God in full assurance of faith grounded upon this particular interest in him but often by reason of the small measure of irradiation from the Spirit the assent given to the minor is so weak that it diffâ—reth not much from a meer opinion having much fear and jealousie mixed with it so that albeit an assent be given to the assumption yet cum formidine partis oppositae and thus the conclusion as the effect must be in part tainted with that imperfection as of the cause and so cannot be the foundation of such a measure of confidence and boldness as mâ—ght arise from a clear evidence and full assurance But here there is a great latitude concerning which we shall now say no more but that if there be such a measure of assent as doth banish and calm the storm boistrous winds of dispair distrust unquietness anxiety c. and doth carry the soul to trust and stay it self upon God and to adhere rely and depend upon him
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
within to open the door and welcom him may enter when he will unless the Lord rebuke and with hold him doth from thence cast his (p) Eph. 6.16 fiery darts and temptations not knowing whether these will prevaile with the mind and will But we would rather joyn with those (q) Gisb Voet. sel disput part 1. de nat oper daem pag. 962. quamvis ibid pag. 924. dixerat solum Deum in voluntatem rationalem influere sed forte loquirur de actione cum dominio conjuncta ita ut tantum neget voluntatem nostram ulli creaturae esse subjectam Jo Duns Scotus nostras Loco citando Pet. a S. Joseph I de theol spec lib 3. de aug cap 4. res 6. Hurted de Mendoza etiam citari potest cuÌ„ statuat actus liberos ideo praecise non cognosci ab angelo quia Deus non concurrit ad corum cognitionem sine consensu loqueatis at inquam iste consensus nihil virtutis addit potentiae intellectivae Angeli audientis ergo ex s e potuisset c. metaph dis 12. sect 4. § 31. We might here also cite sâ—verall others both School men and practicall Divines but when they come to their limitations and meet with objections they seem to overthrow what they had builded few who yet do not so expresly assert and deliver that point Which affirm that Satan if and so when permitted by God might have an immediat accesse not only to the sensitive and maeriall but also to the rational and spirituall faculties of the soul 1. Bâ—cause modern Philosophers have discovered the weaknesse of those grounds whereupon the common opinion concerning the reall and Physicall difference and distinction of those faculties amongst themselves or from one another and from the soul was founded and built and if there be no such difference amongst them what reason can be given why Satan may immediatly and directly work upon some but not upon others 2. Though sensitive and materiall objects be more proportionat and suitable for us who in our acting depend upon the senses to work upon yet wherefore should we thus limit spirits and deny that they can have an immediat accesse to our spirits Especially since 3. Angels both good and evil have some society among themselves converse mutually together and open up their thoughts to one another and to say as some School-men imagine that they stand in need and make use of outward symbols and signes for this effect is to deny that they can (r) Modus o perandiâ— equitur modum essendi act as spirits and suitably to their nature or else to joyn with those (Å¿) Angelos esse corporeos docuerunt Tertull Lactant Justin Martyr Method jus Eusebjus Origin Augustin alii quos cum Molina in 1. quaest 50. art 1 citat M. Becan theol sâ—h part 1 tract 3. cap. 1. quaest 2. in coucilio Niceno 2. act 5. Joa Thessaloniens epis dixit itae ecclesiam catholicam docere Fathers whom yet the popish Doctors in this reject who taught that angels were corporeall We might resume and apply this argument to the society that is among the souls of just men made perfect 4. Many temptations as in the case of desertion are spirituall and such as cannot be immagined to arise from the sensitive faculties unlesse it were very remotly occasionally indirectly and ineffectually while as they are often strong continued for a long time c. Thus also we might argue from prophecies and sudden suggestions revelations and discovery of Secrets made by Satan to his emissaries his teaching of them sciences languages c. his resolving intricat and dark questions and giving to them ability to manage and interpose in subtile dâ—sputations it seemeth very strange to imagine how these things could be performed by his working upon the (t) The phantasie and sensuall appetit may be called matteriall not entitativè and in it self but only Objectivè because it is conversant about matteriall objects upon sensible motives but according to the common opinion which maintaineth a reall difference between the faculties of the soul the present diffiently will be greater for c. matteriall faculties 5. The Scriptures which speak of Satans temptations and work upon the heart seem to hold out more then an impression upon the senses and imagination as if Satan only at a distance mediatly and indirectly could work upon the mind and heart for it is said that he puttieth in the heart to do Joh. 13.2 that he filleth the heart and blindeth the mind Act. 5.3 2. Cor. 4.4 that he beguileth and corrupteth the mind 2 Cor. 11.3 and that he entreth into the man and taketh him captive at his will Luk 22.3 2 Timoth. 2.26 that he became a lying spirit in the mouth of Ahabs Prophets 2 Chron. 18 2. c. But here ariseth a subtile question more fit to be debated in the Schools then here by us viz. what kind of work hath Satan upon the mind and heart what doth he and whereby representeth he objects to the mind and motives to allure the will Ans The same difficulty hath place concerning his work upon the phantasie and sensuall appetite and concerning the speâ—ch and society that is among Angels and souls separated from the body none of which can be performed without some kind of work impression communication intimation manifestation c. There is here then no speciall difficulty and what might satisfie for clearing these other questions would also prove satisfactory in this But 1. It is certain that albeit Satan can obstetricat and help forward yet he cannot of himself produce and elicit any vitall act in man for that of necessity must flow from an internall pâ—inciple Yet 2. on the other hand it seemeth no lesse certain from Scripture and experience that Satan can offer some one way or other objects unto the understanding and make some kind of representation and manifestation of them there But 3. and more directly to the question if the most common opinion of (u) Vid. scholastic communiâ—er ad 1. quaest 107. Becan theol schol part 1. tract 3. quaest 14. Schoolmen concerning the speech of Angels hath any truth in it why may it not also here have place for those Doctors affirme that one Angel speaketh to another by imprinting the intelligible as they (x) Tunc angelus manifestat alteri su um actum interiorem quando imprimit illi speciem intelligibilem intuitive represenâ—antem actum interriorem hoc facit per modum objecti Ergo tantum intentionaliter non Phisice eliciendo scil aliquem actum in audiente Becan loc cit § 2.3 de distinctione inter speciem hanc impressam speciem expressam vid. philosoph de anima ubi hanc statuunt esse actualem illam tantum virtualem cognitionem sed adhuc sub judicie lis est an species possit cemmunicari ab objecto spirituali sicut a materiali sensibili
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
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
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
candle and put to his hand to Gods work We now come to the second branch of the quâ—stion viz. By what marks and characters we may discern and distinguish spiritual and divine motions from natural and moral How shall we know whether the good motions that arise in our heart and our activity in duty proceed from the holy Spirit or from 1. conviction and some light in the conscience though not yet sanctified and renewed or 2. from a melting ordinance or remarkable dispensation of providence or 3. from our natural inclination and temperature which though infected with the old leprosie derived from Adam yet did impell some heathens to the exercise of several morall vertues or 4. from education custom civility and meer morality though a little elevated and assisted by the common operation and influence of the Spirit Thus we might speak to several particulars but we will not separate them because to the present case they are much alike neither will we now enquire when good motions do flow from those morall principles solitarily there not being another and more noble principle within to give life unto them and when there is another principle in the subject though not then acting and producing them But shall speak to the point in general it being an easie task to apply the several marks to the regenerat and inregenerat especially since as to the question in hand they often agree and where there is a difference not palpable we shall add a word of discrimination 1. Then (h) Natural as opposed to spiritual and supernatural and thus it comprehendeth all the particulars alledged in the question in opposiion to the assistance of the Spirit natural motions are empty and swelling they puff up and make us proud nature sacrificeth to it self and in all its elavations it elevateth it self and maketh us with the (i) Luk. 18.11 Pharisee say I am not like other men and be ready with (k) 1 Kings 22.24 Zedekiah to smite on the cheek such as would discover our delusion Nature desireth many (l) Scire tuum nibil est nisi tescire hoc sciat alter Pers witnesses to admire and trumpet its praise behold (m) 2 Kings 10.16 saith Jehu my zeal for the Lord. When the wind beateth upon empty barrels there is a great noise but no echo cometh from the full O! but true grace layeth the soul lowest when it is most elevated the Saints are like the vine-trees the more fruit they bear they are the more bowed down the more they are enlarged in duty the more they are straitned in their self admiring imaginations No doubt the Publican was then enlarged when he durst not look up to heaven and while he looked in to himself saw nothing but sin haply he had parts and great possessions some name and place amongst men and must he not be designed by these nay but whether he had any considerable portion of these worldly excellencies we know not he regardeth not they were not worthy once to be mentioned but his name expressing all that he could say of himself was this a sinner Luk. 18.13 When the Lord admitted Abraham as it were to his privy councill and revealed to him his purpose to destroy Sodom did this puff him up nay but saith Abraham though I have taken upon me to speak to the Lord yet I am but dust and ashes Gen. 18.27 It s true corruption may take occasion where no occasion is offered and Paul may thus be in hazard to exalt himself thorough the abundance of revelations but surely that is a very unnatural and unkindly fruit from such seed and it cannot be said of grace which is said of one and might be said of all gift viz. knowledge to wit that it puffeth up 1 Cor. 8.1 But on the contrary while the Spirit of Christ doth act and so far as he breatheth upon the soul he doth mightily assist us in the pulling down of strong holds and casting down imaginations and every high thing that exalteth it self 2 Cor. 10.4 5. By this then we may (n) 1 Joh 4 1. try the Spirits whether they are of God or not Every seelf-seeking self-pleasing self exalting and self-embracing motion is naturall though there would appear never so much zeal in it that fire must either come from our own furnace or from hell but every self-abasing self-loathing self-fearing yea and despairing but Christ admiring exalting loving and embracing motion must proceed from the Spirit of Christ who only can enable us to deny our self and follow him These two are inseparably conjoyned and both mutually concur here the one helping to clear the other and both joyntly the point in hand the more we see our own vileness and misery we will love and prize Christ the more And therefore we may suspect every discovery of our own emptiness as being only moral and philosophical if it do not enlarge the heart towards Christ and send us out to his fulness and on the contrary all our pretended love to Christ and presumptuous closing with him which doth not flow from conviction despair and self-denyal is a meer delusion Mark 8.38 If then we will judge by this infallible rule what must we think of all the seeming devotion tears prâ—vers heart-meltings enlargements and specious performances of pharasaical Papists and all other self-justifying merit-mongers From this root also springeth another characteristical branch If thou get a sight of thine own vileness if thy assistance in duty doth not puff thee up but rather maketh thee more humble and vile in thine own eyes thou wilt return to God the sacrifice of praise for his goodness towards thee if thou be sensible of thine own weakness and inability thou wilt render to God the glory of all thine enlargements and actings what cometh from God leadeth in to him but what floweth from nature is coafined within its own orbe and will not look so high As water in the pipe can ascend no higher then the head-spring from which it did flow So neither can our streams elevate us above the well-from which they did spring It s true the proud Pharisee while he would thank himself can say (o) Luk. 18.11 God I thank thee he will passe a complement upon God that thereby he may usher in his own praise his work was not to give thanks to God but to boast that he was a none-such But we cannot from the heart praise God till he hath renewed it we cannot look so high till he anoint our eyes 2. The natural conscience if it presse to do good yet not all that is commanded though it set thee a task yet it limiteth and bindeth up thy hands so far thou mayest go but no further It s true there is here a latitude according to the present measure of light and conviction but alwayes there is some kind of limitation and restraint so much only must be done as may serve to quiet and silence the
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
desirable the worst of men may have much light together with much hatred and enmity at what they know to be good and right and often they could wish that their light were darkness that they might with the greater liberty and freedom follow their course they could (t) Like to the siug gard who lying on his bed said O! si hoc esset laborare wish that sin were duty and evil good and then there should be no better Saints and Perfectionists then they they would become the greatest Puritans in the world But it is far otherwise with the children of God they wait upon the breathings of the Spirit and stir up the seed and habits of grace in the heart they love their duty and delight to do the will of God who hath not given unto them the spirit of fear but of power of love and a sound mind 2 Tim. 1.6 7. Sinners are students in evil and plot how they may do wickedly but good thoughts arise in their mind without study and meditation and therefore as it were casually and by chance as to their labour care and providence But the Saints study how to do that which is commanded and would be well-pleasing and acceptable to God and sinfull motions arise in them without their consent and contrary to the desire of their heart it is with them as it was with the Apostle when they would do good evil is present with them against their will Rom. 7.21 2. As to their welcom and entertainment as good motions do thus come to carnal hearts before they be sent for So they are hardly used when they come they are unwelcom guests and there will be no peace till the house be freed of their trouble and any service and entertainment they meet with for the time is most uncheaâ—full and constrained but if they be civil and modest and call for no more but some external easie and not costly service as to pray hear sermon c. some obedience for the fashion must be yeelded but without love and delight the heart still protesting against the work and while employed therein saying with that people Amos 8.5 When will the Sabbath be gone and the sermon ended c. Thou comest to the work unwillingly and followest it with unchearfulness and weariness and goest away rejoycing that thy task is finished but if some inward work and heart-exercise be required thou cannot away with such task-masters thou must shake off that intolerable yoak and some one way or other ease thy self of that weary some burdon any Physician though never so miserable and accursed must be imployed rather than thou shouldst thus be held on the rack If Cain be pricked in conscience he will go build a City and by business abroad labour to calm the storm within Saul calls for musick Judas runs to the halter and Felix throwes away the nipping plaister c. But it is mater of sad regrate to the Saints when the Lord with-draws the awakning and quickning motions of his Spirit and with what importunity will they pray the wind may blow Ye may hear them with the spouse thus panting after the heavenly breathings Awake O north wind and come thou south blow thou upon my garden that the spices thereof may flow out Cant. 4.16 and when the precious gaile cometh they will sit down under Christs shadow with great delight his fruit will then be sweet to their taste Cant. 2.3 But you will say Obj. may not the unconverted taste the good word of God and the powers of the world to come and not only be enlightned Ans but also taste of the heavenly gifts Ans Yes they may Heb. 6.4 5. But 1. that taste is rare and not usual 2. It is superficial and not satisfying And 3. it is not pure and spiritual (u) A word in the by to that weighty case concerning the difference between a temporary flash and the solid and pure joy of the holy Ghost 1. It is rare and seldom attained by any reprobat and then it is not a work of meer morality and nature but must proceed from some though not proper and peculiar to the Saints nor sanctifying and converting operation of the Spirit Hence they are said to be made partakers of the holy Ghost v. 4. And because it is thus singular and extraordinary therefore a most terrible and extraordinary judgment is denounced against such as have thus been brought so near the harbour and yet turn sail that they shall never taste of the pardoning mercy of God nor get grace to repent v. 4.6 But 2. their taste is superficial and slight in comparison of that which the converted find it is not meat to them it maketh them not grow they taste spiritual things as cooks do the meat which they dress for others they could not live upon what they thus eat but must have their meals beside or rather as they who serve at the table they find the smell of the meat but eat none of it though some ordinary dish may be left for them yet they must have nothing of the more delicat portion So the unconverted may get something of the portion that is set on the childrens table and find as it were a smell of the heavenly and spiritual gifts which may so affect them as if they did eat and is therefore called a taste but yet nothing of that is let fall to them Albeit some of the Israelites might taste of the pomegranates of the land of Canaan brought (x) Numb 13.23 from thence by the spies who never entred the promised land yet none I think ever tasted of the fruit of the heavenly Canaan but must come thither and enjoy the fruit of that place to the full a stranger doth not intermeddle with their joy But then whether that taste was real or only called so because it was much like and did did resemble a true taste yet certainly 1. it was but an evanishing flash it was but a lightning and no continuing heat flowing from a principle within to feed and give life unto it And thus 2. it was empty and weak fleeting in the affections and not reaching the heart to make an impression upon it by it the streams the actings of the heart were somewhat enlightned and sweetned but the fountain and heart it self was not bettered or altered thereby and nothing of its poison and bitterness removed though the word was received with joy in the stony heart yet that joy was rootless and soon withered it did not pierce the ground only some moisture from thence was conveyed to it which the heat of the day did quickly did eat out and it decayed Mat. 13.20 21. 3. It is not pure and spiritual there is much of self and of a sensual interest mixed with and prevailing in it and albeit it often surprizeth the man without any previous deliberation or endeavour who for the time useth not to reflect upon the motives and
apply most of the characters brought for clearing the former quaeree concerning Sathans suggestions which here will be as discriminative as they are there as 1. if these motions be spiritual as to the motives and end they cannot flow from nature for no (b) Nihil agit supra sphaeram activitatis agent can act beyond its own sphere 2. If they stir us up to do in a right maner c. we will not resume the several particulars only let us presse the last a little further Now the motions of the Spirit do manifestly differ from our natural motions as to their effect upon the heart For 1. they being weak as we have shown Chap. 3. they can make no lively impression upon the heart nor engage the affections and thus they are often choaked and repelled yea albeit when they as in Jehu are animated by self-interest and base carnall ends Sathan also obstetricating and putting his to hand to help forward the work albeit thus they become violent and impetuous yet they are helplesse though they presse the heart to yield yet they furnish no strength for doing in a sutable and spiritual maner though they may add vigour to the outward man in its natural actings and thus also there may be a habit facility and gift acquired for producing the like acts hereafter yet the heart is no whit bettered nor thereby made to fall in love with the beauty of holiness the doing of one duty thus doth not fit and prepare the heart for doing better and more spiritually hereafter but rather indisposeth it by habituating it to do in a formal carnal maner O! but the Spirit of God is the Spirit of power 2 Tim. 1.7 who as he exciteth us to do so also assisteth us in doing and enableth us to do well and in an acceptable maner he helpeth our infirmities and supplieth our weakness Rom. 8.26 1 Pet. 5.10 Colos 1.11 He maketh us beleeve and then speak he will stir up faith to act and thereby fit and prepare the heart to pour out its desires to God Ps 116.10 It s true the Saints may meet with streitnings and ly under much deadness when the spirit begins to move but even then they meet with secret strength and assistance whereby they are supported to hold our and not give over nor to yield to the contrary suggestions of Sathan and the flesh and therefore we should not alwayes measure the Spirits help by sense feeling but when thus it cannot be so sensibly discerned though it truly be afforded yet we cannot make use of it as a mark and sign for clearing the present case till in the issue this mist and darkness be dispelled 2. Then wait and the vision shall come it shall not tarry ere it be long ye shall discern his hand to your comfort and find a sweet sent and savour left upon the heart behind him when he cometh he will leave some myrrh upon the handles of the lock which will make our fingers drop sweetly Cant. 5.5 Lastly as natural motions do not positively amend and make the heart better so neither do they negatively amend it or make it less evill as they add no good to it so they take no evil out of it though the acts of sin may be restrained yet the habits are not debilitated though the streams be stopt yet the fountain still abideth full though some branches be cut off yet the bulk and root suffereth not prejudice but may be all the while growing and enlarging it self O! but the Spirit helpeth with might in the inner as well as in the outward man he helpeth us to do not only some outward acts but also to pull down the strong holds of Sathan and every imagination and high thing that would exalt it self against God Eph. 3.16 2 Cor. 10.4 5. When the Spirit once beginneth to breath upon us then sin in root and branches must like the house of (c) 2 Sam. 3.1 Saul after David did come to the throne daily wax weaker and weaker Vse 1. You have need to (d) 1 Joh. 4.1 try by what spirit ye are acted and led Use 1 and from whence the fire is brought that burneth your sacrifice all is not gold that glisters if your treasure be filled with brass in stead of good coyn you are undone the most miserable have something that looketh like current money wherewith they rest satisfied but when they bring it to the market they are sent away empty the worst of men have not only had some good motions some light and pressing convictions but also good affections some pangs of sorrow and repentance and some flashes of zeal joy and holy desires carnal men will have their fits of seeming devotion and their good moods you may look upon Cain complaining and lamenting his misery Esau weeping for the blessing Ahab humbling himself Felix trembling Judas repenting and confessing his sin Jehu in his zeal for the Lord destroying idolaters Herod and the stony ground hearing the Word gladly Balaam desiring to die the death of the righteous c. And therefore as ye would not be deceived in a business of such concernment put the matter to the tryal 2. Here is matter of praise to God unto all eternity Use 2 O! let us (e) Ps 103.1 call to our soul and summon all that is within us to joyn in this work let us invite the holy Angels to assist us yea let (f) Ps 69.34 heaven and earth sea and land with all their hosts if they had a tongue to speak joyn with us in praising our God for this his mervellous loving kindness towards the sons of men that he will give his Spirit to be our leader and guide our helper and comforter to awaken and quicken us when we are dull to corroborat and strengthen our fainting spirits to help and assist us in our work to comfort and refresh us when we grow weary and thus every way to help our infirmities O ye dull faint weak and disconsolated ones consider what a master ye serve and turn your complaints into songs of praises But remember that abused mercies exceedingly provoke the nearer the Lord draws to us in his kindness if we prove unthankfull our punishment will be more heavy and grievons Let us then look on the warning to the people of Israel concerning that Angel the great Angel of the Covenant who should conduct them to the promised land as if to day it were made to us in reference to this our blessed leader and guide to the heavenly Canaan Beware of him and obey his voice provoke him not least he pardon not your transgressions for my (g) In quo nomen Dei veraciter est quia verus Deus est Gloss interlin in loc name is in him saith the Lord Exod. 23.21 PART II. Of the qualifications of an acceptable prayer ALbeit the levitical Priesthood and material sacrifices did cease and those shadows (a) Heb. 8.13 evanish
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
Christ receiveth sighs in his censur for prayers looking up to heaven lifting up of the eyes goeth also for prayer in Gods books Ps 5.3 Isa 48.14 Ps 69.3 I (g) A strange expression which should not be critically examined the Author taketh liberty emphatically thus to express the prevalency and acceptance of the look of faith which if possibly it could be in hell would in that place of dispair open a door of hope would wish no more if I were in hell but to send a long look up to heaven there be many love-looks of the Saints lying up before the throne in the bosome of Christ the twinkling of the eyes in prayer are not lost to Christ c. 4. Though there be much (h) We would put a difference between a weak or saint prayer and a slothfull or negligent prayer weakness in thy prayers yet if it doth not proceed from thy slothfulness and negligence but thou dost pray with all thy might then though that thy might be weak in it self and in thine own apprehension such yet because it is all the might which thou hast and which grace hath in thee it shall be accepted 2 Cor. 8.12 Mr. Goodwin Ret. pray cha 10. pag. mihi 56 59. 5. The sinfull infirmities that cleave to a Christian and his duty though they be the great bug-bear with which many Saints are scared yet if these be lamented and not cockered they need not discourage thee since the priviledges of the Covenant of Grace are not impropriated to a few favourites more eminent in grace then their brethren but stand open to the whole family it being a common salvation and like precious faith Gods promise for hearing of prayer shall not be made void by the Saints weakness in prayer Mr. Gurnal Sp. Arm. part 3. pag. 355. c. Where the heart is upright and sincere our infirmities shall not hinder our prayers Jesus Christ doth away the weakness of our services Those that do not allow their infirmities may pray with hope of success these will be no impediment Mr. Manton on Jam. 5.17 Obs 6. There is often faith when there is little or no feeling unbelief felt bewailed opposed and resisted shall never hurt us Mr. Harris Pet. enlarg pag. mihi 33. PART III. Some practical Cases HAving propounded several questions and cases both speculative and practical as occasion was offered in the two former Parts of this Treatise we shall now only speak to a few which may be very usefull for clearing of doubts and removing some difficulties which may occur in the practice of this solemn performance which did not so properly belong to any of the heads already treated of or which deserved a particular consideration reserving some few things of this nature touching the return of prayer to Part fourth And here we shall only 1. as to the object to which our prayers must be directed ask how we should conceive of God in prayer and after what order must we make our address to the persons of the blessed Trinity 2. As to the Author and principal efficient we shall enquire what are the causes why the Spirit doth withdraw his help and assistance and what course should be taken for recovering and maintaining the quickning and assisting presence of the Spirit And because our enlargment and straitning doth much depend upon and hath such a necessary connexion with the presence and with-drawing of the Spirit we shall speak to these as also of wandring thoughts which use to accompany our deadness and indisposition their cure and remedy And then as to the mater of prayer 3. we shall ask whether we may pray for and rod or affliction And 4. whether we may imprecat and pray against any person or society And 5. as to the time we shall enquire when and how often we should pray CHAP. I. How should we conceive of God and of the persons of the glorious Trinity Sect. 1. What should be our apprehensions of the dreadfull majesty of God when we come before him Job 37.22 23. With God is terrible majesty touching the Almighty we cannot find him out Luk 11.2 When ye pray say Our Father c. WIth what humility reverence and admiration should we (a) Excedit supereminentia Dâ—itatis non solum usitati eloquii sed etiam intelligentiae facultatem verius enim cogitatur Deus quam dicitur verius est quam cogitatur August de vera innocent cap. 61. speak write or think of the Almighty and incomprehensible God who dwelleth in light to which no man can approach whom no man hath seen nor can see whose perfection cannot by searching be found out whose counsel and wayes are a great depth and whose infinit nature and majesty is so far above our reach and apprehension 1 Tim. 6.16 Job 11.7 8 9. (b) Damascen lib. 1 de side orthod in initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is in God is a mystery Agurs question may give a check to our curiosity and boldness O! saith he what is his name and what is his sons name if thou canst tell Prov. 30.4 The greatest Student in this mystery the holiest Saint when he looks up to God will see with Zophar a height and depth that cannot be measured Job 11.8 Agur in his Prophecy while the Lord in an extraordinary maner did manifest himself to him professeth his ignorance and would begin at the first elements and A B C and (c) Malè absurde hinc infert Buridanus lib. 7. polit quaest 10. Deum quantum ad ejus essentiam non esse à nobis laudandum quia viz. non est sic à nobis cognoscibilis Nam licet sic non sit perfecte quidditative cognoscibilis tamenscimus cum sic esse laudandum Imo hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primo cognitum ask but after his name who hath gathered the wind in his fists who hath bound the waters in a garment and who hath est blished the ends of the earth Nay the boly Angels and the Saints in glory though they see and behold so much of God as doth ravish their hearts with unspeakable joy and delight and which doth fully satiat their utmost capacity yet O! what more yea infinitly more of God doth remain which will never and cannot to all eternity be comprehended by any finit understanding Ah! our empty vessels are to narrow to contain this ocean do ye ask of me saith (d) August in Psa 85. Austin what he is whom eye hath not seen nor ear heard and of whom it hath not entered in the heart of man to conceive would you have my tongue to express what my heart cannot apprehend The modesty of the Pagan Philosopher (e) Cicer. lib. 1. de nat deor Simonides may put to silence our presumption and curiosity who being askt by King Hiero what God was at first desired one day for meditation and to deliberat and think on an answer but being the
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
given to him and the holy Spirit proceeding from the Father and Son carrieth on the work of salvation in all them whom the Father hath elected unto life and for whom the Son hath laid down his life thus in time effectuating what the Father from eternity had decreed and applying the medicine the Son hath purchased and prepared for us 2. While it s ask't what the Spirit worketh by virtue of this economy Ans When thou comest home to thy fathers house and seest his face either thy curiosity shall be silenced or satisfied but now if thou only askest what we may rather ask what not Are not all the gracious actings of the Spirit and the whole work of sanctification first and last the sweet fruit of this economy covenant and transaction and without which our case had been as bad and desperate as the devils and now the Spirit by virtue of that covenant not only works but creates grace in subjecto inhabili where there was no inclination fitness or preparation till he began to work and not only actuatch grace where he hath wrought it and concurreth with it but also supplieth the defect of the cause and principle it self which still remaineth incompleat till he perfect it in glory which is another kind of providence nor what is afforded to natural agents And holiness sanctification and illumination being the third great work of God which by virtue of that voluntary transaction remained to be wrought towards the sons of men that did lie upon the third person of the blessed Trinity and thus by this eternal covenant holiness was fitly appropriated to the holy Spirit And thus we may see that there is not a full enumeration in the three-membred distinction of mission so often ininculcated in the Schools 1. per imperium or by command which supposeth the subjection of him who is sent 2. per consilium or by counsel and advice which supposeth weakness and ignorance in him who is sent 3. per originem or by natural descent as trees send forth their branches and this say they kind of mission only hath place among the persons of the Trinity but we may doubt if any where in the Scriptures the word mission or sending is put to signifie the natural procession of any of the persons of the Trinity but however from what hath been said it may appear that this three-footed distinction doth halt and wanteth one of its legs ye◠and that member which is most usefull and necessary and which as we conceive only hath place in the Scriptures viz. by mutual consent agreement and covenant and none can question that this sort of mission may have place among equals Before we come to the application Concl. 10 let us add this tenth Concl. We are not so limited to conceive of the divine nature under one or more personal properties and distinct subsistences that in prayer or any other point of worship we may not draw nigh to him as the alone Jehovah and true God we are not so obliged to conceive of the divine nature relatively and as subsisting in the Father Son and Spirit as that we may not apprehend him absolutely as God abstracting as it were from the different subsistences of the God-head though not excluding them And thus the Jewish Church used to worship him and for ordinary made their adress to him as that one true and living God laying hold rather on his essential and glorious attributes then on his personal properties or relations But (u) A word of warning and caution 1. It were to be wished now under so full a discovery of this mysterious unity and Trinity that in beholding the infinite nature of the one Jehovah and true God we might adore the glorious Trinity of persons yet not suffering our thoughts so to expatiat and be scattered in musing on three as distinct objects of worship but still fixing our eye upon the unity of the divine nature and God-head which is the formal object of worship and which is not multiplied nor divided in the several persons for as (x) Vna est enim Patris Filii Spiritus sancti essentia quam Graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant in quâ non est aliud Pater aliud Filius aliud Spiritus sanctus quamvis personaliter fit alius Pater alius Filius alius Spiritus sanctus Aug. tom 3. de fid ad Pet diac cap. 1. fol 48. Austin saith albeit in the Trinity there be alius alius yet not aliud though there be a distinction of persons yet not of natures nor a distinct object of worship but the same God-head is in all the persons and therefore whether one or mo or none of the persons be named the object of worship is the same and we should in the unity of nature (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autor expos apud Forhes loo cit cap. 33. behold the admirable Trinity of persons and in that Trinity the glorious unity of nature without division or confusion multiplication or alteration But 2. Albeit we may name any one of the persons particularly as being the true God and a fit object of worship yet we must not imagine any special respect and honour thereby to be given to him as if the other two were less worshiped in that act of worship and therefore albeit the Saints do frequently make their adress to the Father yet 1. they do not exclude the Son and holy Ghost nor 2. imagine that the Son and holy Spirit hath not an equal hand with the Father in all their mercies and thus 3. they do not come to the Father as another and greater God to whom more honour and reverence were due then to the Son and Spirit and 4. they do not apprehend that thereby the Father is engaged more to help them then the other two which are not named 3. As we should not stumble at the Arrian and Socinian cavils against the mystery of the Trinity which is an object of faith so far beyond the reach of our dark-sighted reason and apprehension and is such a depth as our shallow understanding and short measure is not able to sound So on the other hand we would beware least our belief of the Trinity make us encline towards the pagan conceit of plurality of Gods that it tend not nor lead that way as too freqently it doth in the rude and stupid multitude contrarily to the dictates of (z) Vide Scot in 1. sent dist 2. quaest 3. reason it self which hath convinced many Pagans of the impossibility of mo Gods then one which necessary point is so clearly held forth in the Scriptures of truth that he who runs may read Deut. 6.4 Mark 12.32 1 Cor. 8.4.6 c. But hoping that sober Christians will abominat these and such like gross conceptions of God that which we would mainly here take notice of and improve is that gracious economy of the glorious persons of the ever blessed Trinity
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
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
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
at or about that very time when thou art most instant and earnest in prayer for it as Peter was sent from prison to the Church while they were assembled to pray for him Act. 12.12 2. if in the most fit and acceptable time as first when thou hast most need and thy extremity is great as Peters delivery in that night which Herod had decreed should be his last Secondly to encourage thee against some new trial and conflict Thirdly when thy heart is most weaned from such a temporal mercy and thus thy heart is fitted to receive and improve it which otherwise might have proven a wofull snare and might have become thine Idol if it had been given before the inordinacy of thy affection was cured as the Lord doth not with-hold such mercies from his servants out of want of love So neither so much for what is (i) Former sint if bewailed and pardoned do not hinder the success of prayer past as for the present evil disposition of their hearts and to keep them from hurt thereby 3. If we see the Lord observe as it were some proportion in his dealing with our prayers and walk as there is often a proportion between sin and the punishment of it So between our work and reward and thus when thy desires were spiritual and thy prayers fervent thy success in business was proportionable but now thou art grown faint in prayer and negligent in thy walk and all thy hopes are as it were dasht and now while (l) Exod. 17.11 Meses his hands fall down Amaleck prevaileth if as the more pure and spiritual thy ends in praying were the mercy proveth the more pure and stable and the less zeal and fervency thou expressed in prayer and the more self-interest did prevail the more of bitterness and worm-wood is mingled with the mercy when granted c. and how should the consideration hereof that the Lord will notwithstanding our failings yet regard and in some manner answer our prayers and discover his hand that he takes notice of our way and walk how should this 1. humble us for our manifold failings and not regarding the Lords hand 2. stir us up to thankfulness for thus warning and waiting upon us and filling our hands with so many mercies 3. provoke us to diligence and circumspection zeal and sincerity in every part of his worship and in our whole course and conversation 4. We may discern whether our mercies be given in answer to our prayers by their (m) Ibid. cha 8. effects upon the heart as 1. if they prove not fewel to feed thy lusts but do rather kindle thy zeal for and love to God if they draw thy heart nearer to him and make thee rejoyce more in his favour discovered by the giving of such or such a mercy then in the thing it self and to prize it as a greater mercy that thy prayer hath been heard then that such an outward thing hath been given 2. If the receiving of mercies enlargeth thy heart with thankfulness self-love makes us more forward to pray then to give thanks but thankfulness of all duties proceeds most from pure grace if then the Spirit of grace doth stir thee up to praise God for his mercies he hath helped thee to pray and to obtain such a mercy by thy prayer it must then be a good sign that a mercy hath been won by prayer when it is worn with thankfulness 3. If the receiving of mercies make thee carefull 1. to pay thy vows made in prayer and 2. to improve what thou hast received to the honour of the Giver it is an evidence that such mercies have come from God otherwise they would not thus lead in to him 4. If thou look over second causes by faith acknowledging his sole hand who governeth and ordereth second causes according to his pleasure it is an evidence of thy dependence on him and that thou hast prayed in faith and so must have prevailed 5. If the mercy obtained encourage thee to continue in prayer and in all other cases to run to God making thee say with him therefore will I call upon God so long as I live Psa 116. 1 2. if it quicken thy diligence and strengthen thy faith in prayer it s a token the Lord hath spoken and thou hast heard his answer 6. If with the mercy there come some evidence of love if the Lord smile upon thee and lift up the light of his countenance and intimat his favour there will be no place left for doubting since thou hast not only a love-token but a letter also with it to bear witness of his love And 7. the event will bring with it an additional confirmation that such a mercy hath been obtained and sanctified by prayer if it prove a real and stable mercy if the trouble vexation and snare that otherwise might accompany it be removed it may be an evidence that it is a blessing indeed Prov. 10.22 Now for the right (n) A Caution improvement of these directions I deny not that these and the like particulars deserve our serious consideration and when they occur may be helpfull for discovering the Lords mind in his dispensations towards us but we would distinguish and put a difference between those necessary qualifications of prayer which are required on our part and which belong to the performance it self and so are indispensably required at our hands and between those gracious dispensations which the Lord according to his meer good pleasure may impart or with-hold As to the 1. we would carefully observe those directions that concern our duty for if we be negligent in prayer and in those other duties that relate thereto or if we be loose in our walk we may fear the rod but cannot expect a gracious return to our formal prayers But 2. as to those signs that depend upon the good pleasure of the Lord to bestow or not we would beware of curiosity in requiring expecting or looking to much after them and of rashness and presumption in laying too much weight upon them if they shou d occur Therefore the safest and surest course must be not to lean too much to sensible demonstrations of providence but rather to reflect on Gods Word both on the word of promise and precept and according to that rule to judge of our prayers and their success and thus though we can espy no ground of hope and encouragment from any dispensation of providence yet if we find our prayers run parallel with the promise and the qualifications and conditions thereto annexed and that we have prayed according to the will of God both as to the matter and manner of performance we need not doubt of their success whether we have gotten the particular we askt or not But here it may be enquired whether those mercies which the Saints receive when they are on the declining hand and are negligent in their walk and cold and formal in their prayers be given in
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