the use its smoâ—k is loathsome â—nd a favour of unpleasant smell to God The strange punishment of Naâ—ab and Abihâ—s for bringing strange fire to the Lords sacrifices should be a warning to us they should have brought sacred fire from the (k) Which should have been alwayes preserved burning and never go out Lev 6.13 Altar and not have prefaced the ordinance of God with that which was common now this sacred fire saith (l) Diod on Levit. 10.1 Diodati on the place signified the power of the holy Ghost by which we can only offer sacrifices acceptable to God our sacrifices must be an abomination to God unlesse we bring a coal from the Altar and writ uâ—â—n the brâ—â—things of his Spirit to quicken and warm our dead and câ—ld affectiâ—â—e (m) Mant. on Jud. 20. Fire from heaven on the sacrifice once was saith one and yet is a solemn token of acceptance You will say those who are in the way to conversion who are lying under some legal preparations who are looking after God and advancing some steps towards the kingdom do often meet with acceptance though as yet they have not the (n) Rom 8.9 Spirit of Christ and are none of his and so cannot pray in the Spirit yet their prayers are heard and their endeavours prove successefull Ans 1. There is a twofold acceptance one absolute and illimited by way of soveraignty and there is a qualified and covenanted acceptance by way of gracious transaction and free promise the Lord out of his absolute soveraignty may do with his own what he will and shew mercy to whom he will and thus accept of persons and grant their desires though they cannot â—â—y claim to a promise but a covenanted and â—â—â—â—â—lible acceptance supposeth an iâ—t rest in Christ pleaded â—t the thâ—â—ne of Grace by the help of the Spirit But. 2 though such as are seeking after God in a legal way of humâ—â—â—tion conviction endeavour c. have not as yet the Spirit 〈◊〉 Christ dwelling in their hearts yet they have some warkâ—â—â—d impression of the Spirit on their 〈◊〉 though 〈…〉 be not yet renewed and sanctifiâ—◠〈◊〉 the Spirit 〈◊〉 a sâ—â—cial hand in every step they move â—â—â—â—â—ds God 〈…〉 cial inshâ—â—ce upon their heart 〈◊〉 in the evâ—â—â—â—y prove and so may be called saving and effectual â—â—â—â—ce it tendeth that way and may in the issue provesâ—â—h â—â—ay there is not any excellency in mâ—â— or difference as to the better of â—â—e from another but it preceâ—ds from the Spirit and every 〈◊〉 towards the kingdom of God must be ordered and carryed on by him and the nearer we are brought the â—â—ore we owe to the Spirit and his work is the more eminent and spâ—ciall As to the second how doth the Spirit â—â—lo us what is that assistance he assâ—â—deth to us in prayeâ— Ans There is a common a distance and 〈◊〉 is an assâ—â—â—◠〈◊〉 â—â—â—atly given to the Saints and 〈…〉 for it would 〈◊〉 (o) See â—hâ—â— 1. â—â—â—embred that prayer may be considered either as a gâ—ft common to good or bad or as it is a grace and â—â—â—ct find meaâ— for obtaining what we stand in neâ—d of and thus it is prop râ—â—o the Saint 1. Then as to the gift of prayer or an ability and readinesâ— to express our desires whether real or in sâ—â—w only in a sit and decent manâ—r that must 〈◊〉 from 〈◊〉 Spirit of God and be frâ—â—ly given to â—s whâ—â—â—â—tuâ—â—lly 〈◊〉 (p) not only gâ—aâ—iâ— grâ—â—â—â—â— saciens â—s they pâ—â—k but not properly if truty but also gâ—â—tia gratis daâ—â— not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—â—â—ce â—eth from the Spirit and the word 1 Câ—â— 4.7 may be câ—â—câ—ded to 〈◊〉 â—xâ—â—â—â—â—cy wherby one dissâ—reth from another destitute as of the grace so of the gift of prayer not only that extraordinary gift whereby in the infancy of th Church some were able upon all occasions according to the exigence of the hearers to pray in a strange language which they never learn't not only this miraculous gift immediatly infused by the holy Ghost which notwithstanding was but a gift and might be abused as may appear from 1 Cor. 14.15 16. but also the ordinary gift and faculty of expressing our conceptions and desires in apt words and a decent maner before the Lord to which our natural parts and industry our hearing reading meditation conference c. do contribute and concur must be freely given and proceed from the Spirit of God as the principal author and efficient He who filled Bezaleel and Aholiab with wisdom and understanding in all manner of workmanship Exod. 35.31 and to whom the Plowman oweth his skill in tilling and sowing the ground Isa 28.26.29 must not he stir up in our minds holy thoughts and fill our mouths with sutable expressions when we come before the Lord There is here much more then parity of reason this being a gift for the edification and sanctification of the Church which is his special work though there be diversitiy of gifts as to that end viz. the good and building up of the Church yet one and the same Spirit worketh all these dividing to every man severally as he will 1 Cor. 12.4 11. But though thus the gift of prayer proceedeth from the Spirit of God yet it being a common gift we cannot thereby be said to pray in the Spirit or in the holy Ghost according to the proper sense of these words Eph. 6.18 and Jud. 20. and as they are used by Christians for thus they rather signifie the grace then gift of prayer and thus the bestowing of this gift cannot be that assistance after which we now enquire there is a mutual separation for as thus the gift may be without grace so there may be this gracious assistance without any considerable measure of that gift as we shew Chap. 1. But so much now of the common assistance of the Spirit whether miraculous or ordinary 2. As for that speciall assistance which is peculiar to the Saints it is either habituall or actuall 1. Then habituall grace that seed of God and principle of life the soul of the new man is necessary to prayer as to every spirituall performance a dead man cannot move and naturall life is no more necessary to vitall actions then the life of grace to every spirituall action the tree must be made good else it cannot bring forth good fruit Luk. 6.43 44 45. Mat. 12.33 we cannot pray in the spirit till we have received the spirit of adoption we must be I do not say we must know that we are Sons before we can truly and in faith call God Father The Spirit doth not infuse prayer in us as he doth the habits or rather faculties of grace and life without our activity and concurrence prayer is not as (q) Yea and Aunomians also according to Pagits cata logue of their errors here siog pag. 110. Where they are said
prayer and supplication may be for a season totally withdrawn but though the Saints be seldom laid so low yet there may be a partial departure accompanied with many sad effects which may easily be discerned if we reflect upon the several fruits of the Spirit mentioned Part. 1. Chap. 9. and those infirmities which he helpeth and removeth if then 1. thou dost not so prepare thy heart to seek the Lord if 2. thy ends be not so pure and spieitual if 3. thou art unwillingly drawn as it were to the throne rather by the enforcement of conscience then out of love to the duty if 4. thou pray not so frequently nor 5. so fervently and feelingly nor 6. so confidently nor 7. with such complacency and delight if 8. thy communion with God in that ordinance hath not such influence upon thy heart to warm and quicken it and to engage it for the Lord and against sin as sometimes it hath had c. it is an argument that the Spirit hath in part withdrawn It s true the most watchfull and zealous Saints do not alwaies and without interruption enjoy the comforting quickning presence of the Spirit the wind doth not constantly blow after one the same maner upon the most fruitful garden therefore we must not measure our state by some present indisposition unless there be some notable considerable and abiding decay and abatement of our spiritual life but when that is observed we have reason to mourn and to lay to heart our loss and the greater and more eminent and longer continued we should be the more affected and sensible of this evil what a misery and sad judgment was it to Sampson and Saul to have but the common gifts and operations of the Spirit removed from them for as we may suppose Saul never to have had So Sampson never to have been totally deprived of the saving and sanctifying presence of the Spirit we may read their lamentation Jud. 16.28 30. 1 Sam. 28.15 And what is the chiefest measure of gifts and common priviledges and excellencies in respect of the least portion and degree of grace Ah! do not then sit down content when the breathings of the Almighty are withdrawn but go and cry to the (n) Cant. 4.16 north wind to awake and to the south wind to come and (o) If the wind blow not thy ship cannot come to the haven but being tossed to and fro by contrary tides is left to be a prey to pirats blow upon thy garden that the spices thereof may flow out go in faith ye have a promise for your encouragment the Father will give the holy Spirit to them that ask him Luk. 11.13 We will not insist on directions but reserving those in great part to the following Section let us now remember that if the unclean spirit return after he hath been cast out and find the house empty and swept he will enter in again and lay claim to his former possession Mat. 12.44 Nay though the house be not totally desolate yet so much room as he findeth empty he will seek to possess so far as the Spirit withdraweth so much the nearer Sathan approacheth if the Spirit withdraw his holy motions Sathan will improve the advantage and will fill the heart with vain idle impertinent and sinfull motions as Pirats may easily surprize the ship when the Pilot is gone So having entred it and finding it empty they will not fail to loaden and fill it with their trash and stoln wares Sect. 2. What may be the cause of that deadness and indisposition and these wandring thoughts that arise in the heart upon the Spirits departure and what course should be taken for removing this evil and for recovering and maintaining the presence of the Spirit and a praying frame and disposition Psa 81.11 12. But my people would not hearken to my voice and Israel would none of me So I gave them up unto their own hearts lust and they walked in their own counsels Hos 4.11 Whoredom and wine and new wine take away the heart IF the Sun be set and leave our hemisphere it must be night with us and darkness must cover the face of our earth if the soul be separated from the body the man must be dead and coldness must seize upon the liveless carrion So if the Spirit which is our Sun and life depart what darkness deadness and emptiness must be in the soul But as if it were too little to be dead and destitute of life foolish sinners will kill themselves and harden yet more the heart which already is harder then the adamant or flint and when the sun goeth down they will shut the doors and windows yea and pull out their own eyes that they may not see and thus as Seducers in respect of a total privation of life are said to be (a) Jude 12. twice dead So the Saints themselves many a time in respect of their partial deadness and the gradual departure of the Spirit of life may be said to be twice hardned blinded and indisposed for duty Not only doth sin provoke the holy Spirit to depart and thus morally and by way of demerit it stops the fountain of life but also by its poison and venomous nature it doth pollute and infect the heart it leaveth such a blot and tincture upon the soul as disposeth it for blindness and deadness Sin is not only of it self and formally opposit to grace but it maketh upon the heart as it were efficiently such a contrary impression to grace and matterially indisposeth it for a communion with God and spiritual exercises and thus stealeth and taketh a way the heart Hos 4.11 And albeit every sin hath more or less of this malignant quality in it yet their be some sins which in a special maner do produce this wofull effect after which we shall now enquire having in the preceding Section spoken of the former head viz. of the withdrawing of the Spirit and of these sins which did most directly and immediatly bring on that sad stroke but there being such a connexion between our deadness and the departure of the Spirit of life and the causes and cure of (b) Viz. of the with drawing of the Spirit and of our deadness and indisposition for duty both those evils being much alike and the same we may without any culpable confusion here speak to those joyntly especially since we referred to this place one sort of those (c) Viz those causes which did not so directly and by way of indignity and contempt of his office and work but rather condignly and by way of demerit prrooke the Spirit to depart causes which did provoke the Spirit to depart Before we speak of the remedy we will search after the causes which we shall rather name then enlarge and insist on at any length First then as to the causes of deadness indisposition and wandring thoughts in prayer for all these cursed branches may spring
complainest thou poor indigent and witless creature The owner (h) Rev. 3. vers 18. Is 55. vers â— 2. invits thee to come he points out thy way and discovers the door and thou hast the (i) There is no door so fast shut that Prayer will not get entrance vid. part 4. ch 1. keyes as it were hanging at thy belt for if thou wilt knock it shall be opened unto thee if thou wilt seek thou shalt find and if thou ask it shall be given thee Math. 7. vers 7. There is a well furnished table set before thee and it is left to thy choice to cut and carve what thou wilt and so if thou starve thou mayest know who should bear the blame O! saith an (k) Gerbard cont barm cap. 179. utilitas orationis tanta est ut nemo eam c. eminent and judicious Divine who is able to enumerat all the excellencies and advantages of Prayer What the heart is to the living creature What rest to the weary What joy to the sad What gold to the indigent What strength to the feeble What nerves to the body What spirits and blood to the life Prayer is all that to the afflicted soul It is as the Sun in the Firmament or rather the Glass by which light is communicat it's medicine to the sick a refuge to the opprest a sword against the devil and a shield to ward off his fiery darts It 's eye-salve to the blind it begetteth hope and confidence it inflameth the heart with love it worketh humility and filial fear it elevats the mind above the creature and sets the affections on things that are above it brings a taste of the hidden manna and sets the Supplicant before the Throne to behold the King in his glory and leads him into the (l) Song 7. vers 6. Galleries where he may familiarly converse with his Lord and Soveraign This is that golden chain which will hold the Almighty untill He blesse thee it is Jacobs ladder whereon thou mayest mount up to Heaven It is that Jaw-bone wherewith Sampson smote the Philistines This is Noah his dove which alwayes returns with an Olive leaf of comfort to the disconsolate This is Davids stone wherewith he smote Goliath and his Harp wherewith he drove away the evil spirit from Saul This is that Pillar of fire and cloud which directs the Saints and blindfolds their enemies This was that Bow the Promises being the Arrow and Faith the Hand whereby these Worthies Heb. 11. of whom the world was not worthy waxing valiant in fight turned to flight the Armies of the Aliens quenched the violence of the fire escaped the edge of the Sword subdued Kingdoms stopped the mouths of Lyons c. O! Who is able to enumerat all the noble and admirable (m) Vide infra pare 4. chap ult effects of Prayer What desolations it hath made in the earth what revolutions in the world and what astonishing deliverances it hath brought to the Saints O! That He who gave wisdom to (n) Exod. 31. vers 6.11 Bezaleel and Aholiah for making the Tabernacle according to the Pattern would teach us the heavenly art of sacrificing to our God in spirit and in truth The material Tabernacle and Temple where are they now Yet we must still bring our offering the Christian oblation must never cease we are Priests Rev. 1. vers 6. and we have an Altar Heb. 13. vers 10 12 15. But alas may we with Isaac Gen. 22. vers 7. say where as the Lamb for a burnt offering we have nothing to offer unless the Lord provide a Ram and instruct us how we should offer it up Rom. 8. vers 26. It is thought one of the most tolerable and easy tasks to pray and every one as they think is able and sit enough for such an employment and are busie enough in carrying on that trade and they were not worthy to live will such say who do not call upon God But ah Who are they that are acquainted with the mistery of Prayer Lip-labour is indeed an easy work the Popish devotion the whiting the out-side of the Sepulchre is no difficult task but it is not so easie to give life to the loathsom carcasse within thou mayest draw nigh the Throne and prattle some few words before the Lord and yet never put to one finger to the work if thou do not put out thy strength to draw up thy dead lumpish heart if thou find not a burthen pressing thee and it down and call not to heaven for help and for fire to kindle and enlive thy sacrifice Every key will not open the doors of Heaven every knock will not obtain an entrance nor every cry prevail Let us then look up to Him who can only give us that wisdom which is from above who can discover bring to our hands and help us to use that admirable piece of work that it may not only prove a key to open the Fountain the Store-house door and all our fathers Cabins but also for opening of our hearts and an hammer to break the hard rocks of corruption and the stone there Ah! But who is sufficient for such a task A word spoken on such a subject can never be unseasonable and though many have put in their Sickle here yet much of the harvest is un cut down But more hath been said then rightly improven though the Lord hath stirred up so many of His Messengers to point out the way to the Throne and how to carry on a safe trade with Heaven yet who hath believed their report And we shall not think our labour lost in bearing testimony against this sinning and prayerlesse Generation nor shall we stand upon an Apology for making choice of such a Theme Alas How often have (o) Is 37. vers 4 5. the children come to the birth and have stuck there for want of Prayers (p) That I may so speak with some eminent Divines Mr. Good-wine Mr. Gurnall c. Midwifry The Promise many times is big with child and is come to it's full reckoning and hath no longer to go with the desired Mercy then till thou run to the Throne of Grace and plead for it's deliverance it only waits for the obstetrication of the prayer of Faith that the Man-child may be brought forth The Lord deals not sparingly with us He hath many blessings to bestow None of His children need with (q) Gen. 27. vers 38. Esau complain that he hath not one to bestow on him But alas we are like a Kings Son in the cradle who knows not that he is Heir of a Crown and thus neither regards nor improves his Dignity and Priviledge Or like a Traveller who having many Bills of Exchange yet will not be at the pains to read them but undervalues them as so much un-written paper and will rather starve than bring them to the Exchanger and plead for the sums to which they give him a right Ah! Who
as do evil that under them we may lead a quiet and peaceable in all godlinesse and honesty 1 Timoth. 2.2 Rom. 13.3 Isa 49.23 Psa 105 22. Amos. 5.2 Prayer is the best tribute ye can pay to them and the best (p) Vid. August contr liter Petiliani lib. 2. cap. 23.86 92. in Evan. Joan tract 2. office ye can perform to your neighbors and fellow-subjects whatever be the judgment of the world or its reward yet the best Christians will be found to be the best subjects and the best neighbors Sed bonus vir Cajus Seius tantum malus quod Christianus 3. Who will ask whether he should pray for the Kingdom city an place of his abod and nativity 1 Because of severall relations we stand under towards our countrey-men as being fellow-subjects compatriots brethren being neerer in kin to many of them then to strangers and companions we are obliged in a speciall manner to pray for them Psa 122.8 Rom. 9.2 3. Secondly because our peace and welfare consists in theirs Jer. 29.7 And 3. thus we should not only pray for temporals to them but also for grace and spiritual mercies we cannot live securely where the fear of God is not least like the fish in the sea the greater devour and make a prey of the lesser Gen. 20.11 O! then pray for them if thou wouldst not have them make a (q) Isa 59.15 prey of thee Did Abraham so importunatly interceed for (r) Gen. 18. Sodom though he was not concerned in their misery and wilt not thou plead for the place of thy habitation with whom thou must share in their prosperity or adversity It s the Saints priviledge that they may be a blessing in the midst of the land Isa 19.24 and bear up the pillars of a sinking sinfull world Psa 75.3 were there not a Saint on earth how quickly might the earth and all its inhabitants be dissolved Behold the difference between the upright and the wicked the one is a blessing and the other a curse to the place Prov. 11.11 and prayer is that messenger the Saints employ to fetch home the blessing to themselves and others 4. This duty in a speciall maner lieth on them who live together in one family as being yet more neerly concerned in the good or evil of one another It s true this duty doth in a speciall manner lie upon the master of the Family who must with good (Å¿) Josh 24.15 Joshua undertake for himself and all within his house He must be a King to rule there a Prophet to teach and instruct them and a Priest to offer up daily sacrifices with them and for them none are exempted from this duty David though a King on whom the care of the whole nation did ly yet did not forget his family after he had been employed in the publike worship of God it is said of him to his commendation that he returned to blesse his houshold 2 Sam. 6.20 If Cornelius be a devour man his religion must not be confined within his own breast and therefore it s observed that he feared God with all his house and prayed to God allway Act. 10.2 But albeit this duty especially as to the performance of it with the whole family as being their mouth and minister doth ly upon the master of the house yet none in the family are exempted from a private and personal communion with God in prayer what though the head of the house neglect his duty and were a gracelesse man wilt thou go to hell because thy Father and master doth run thither Ah! rather with holy David lament and say Wo is me that I sojourn in Mesech and dwell in the tents (t) Not that David ever was in those countreyes but he called those so amongst whom he was by reason of their fierce barbarousnesse and wickednesse Diodat on the place of Kedar Psa 120.5 and thou shouldst the rather be busie thy self if the rest of the family be negligent that thou mayest get thy name out of the curse that is denounced against prayerlesse families Ier. 10.25 and what knowest thou but thy prayers may procure a blessing to the whole family (u) Gen. 30.30 Labans house and estate was blessed for Iacobs sake and (x) Gen. 39.5 Potiphars house yea and all (y) Gen. 41. Egypt for Ioseph And then if others make conscience of their duty what a shame is it for thee to be singular in evil and that thou alone shalt be pluckt out of the family and cast into hell Ah! be no longer a devil to tempt the Saints by thy wicked example Thou wicked son or servant what wilt thou say and with what horror and confusion wilt thou behold thy Father and master in Glory whilst thou art cast out Oh! said dying (z) Sam. Clerk in his life Mr. Bolton to his children I Verily beleeve that none of you dar think to meet me at the great Tribunal of Christ in an unregenerat state Yet 5 this duty doth ly more forcibly upon those who are of the Houshold of a faith (b) Sicuti in aliis charitatis officiis ita in precibus prima debet esse cura sanctorum Calvin in Eph. 6.18 though the members of that family be far scattered through many nations yet they are more firmly united then those of any other incorporation we have seven ligaments and bonds of union held sorth in one Scripture Eph. 4.4 5 6. which are brought as so many motives to keep the unity of the spirit in the bond of peace v. 3. and may serve as so many arguments to stir us up to make conscience of this duty to pray one for another 1. All the Saints are members of One Body 2. All are animated by One and the same Spirit 3 All are called in one hope and are joynt heirs of the same Crown and Kingdom 4. They all serve the same Lord and master 5. All have one and the same Faith and profession one task and work all are walking in the same way and travelling to the same home and all must lodge together unto all eternity 6. One Baptisme all have the same badge and wear the same livery 7. All have one God and Father in Christ Jesus all are of a noble descent and of the blood Royall as to their regeneration and new birth Is there then any relation like to that which is amongst the Saints Is there any union which is so intimat and strong and yet alas in this jangling and contending age self-love as a canker consumeth and eateth our true love to the brethren now are the dayes foretold by our Lord Jesus in which the love of many should wax cold Mat. 24 12. where there is not true love there cannot be a cordiall desire of their good and no prayer for them that God will accept O but its a sad character thou art no son who dost not mind thy brethren and if thou hast no Sympathy
him with his free Spirit and that he would not utterly take away his holy Spirit from him that his mouth which for want of the breathing of the spirit for a while was slopt might be opened again Psal 51.12.11.15 What we are now to say concerning the help and assistance of the Spirit may be comprehended under thâ—â—â— three â—cads 1. We will bring some reasons holding forth its â—â—â—ssâ—ty 2. We will show how and after what maner the Spirit helpeth us to pray 3. How the motion of the Spirit may be distinguished 1. From satanicall suggestions 2. from the naturall motions of our own spirit sometimes pressing and drawing us to the Throne adding a word of application but reserving severall practicall questions to the cases Part 3. As for the first The necessity of divine help and assistance may appear 1. from our ignorance 2. from our impotency and inability 3. from our unwillingnesse and aversnesse and 4. from Gods justice and holinesse which otherwise would obstruct our accesse and acceptance 1. Then we are naturally blind and ignorant we know not spirituall things those most excellent and necessary things nay they are foolishness unto us untill the Spirit discover their excellency and our misery without them 1 Cor. 2.11 12 13 14. and therefore without the light and direction of the Spirit we cannot love and desire them nor pray for them what we (c) Ignotinulla cupidâ— know not we cannot love or prize Yea as to temporalls we are ready also to mistake and to ask a (d) Mat. 7.10 serpent in stead of fish and we are ready to be too peremptory in those foolish destructive desires We know neither what nor how to ask and therefore we stand in need of the help of the Spirit that he may teach us to pray as we ought and according to the will of God Rom. 8.26 27. 2. As we are thus foolish and ignorant so we are weak and impotent nay dead and without strength and cannot move one step towards God without his help untill he (e) Ezek. 37.6 blow upon those dry bones and put a new principle of life into them and then draw our heavy and dull though a little quickened and enlivened hearts up to the Throne of grace Eph. 2.1 Rom. 5.6 Ioh. 6.44 we are not able and sufficient of our selves to think one good thought 2 Cor. 3 5. nor to speak a right word none can beleevingly and with affections sutable to such an object say that Jesus is the Lord but by the holy Ghost Cor. 12.3 such corrupt trees as we naturally are can bring forth no good fruit Mat. 7.18 unto the defiled and unbeleeving nothing is pure Tit. 1.15 his heart and conscience being polluted his best things his prayers and sacrifices are naught and loathsom they are an abomination to the Lord Pro. 21.27 and 28.9 and therefore unlesse the Almighty stretch forth his arme for our help we cannot look up to him we have no oblation which we can offer to him not a thought or word sutable to his Majesty and greatnesse and the nature of that heavenly exercise nay though we were translated from death to life yet still we labour under so much weaknesse and infirmity that we neither know nor are able to ask what or as we ought unlesse the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphore taken from him who goeth to lift a great weight which he is not able to meve from the ground and another stands over against him withwhom joyning hands they tak up the weight together see Edw. Leigh in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help our infirmities Rom. 8.26 Prayer is too great a weight for our weak armes to lift but when we are pulling and tugging to no purpose then the Spirit cometh and (g) Particula enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nes laborantes refertur quorum tomen vis omnis ab eo spiritu proficiscitur qui sicut nos penituscollapsos erexit ita etiam erectos regit Beza in Rom. 8.26 takes up the heaviest end and also upholdeth and strengthneth our hands for lifting the lightest and thus maketh the work sweet and easy to us the Spirit helpeth saith (h) Leigh loc cit Leigh as the nurse helpeth the little child who by it self can neither stand nor walk and thus by the hands of the nurse taking it by the steeves it is inabled to go as she directeth so weak Saints c. But 3. as we are thus blind and weak so we are unwilling wicked and obstinat We have much enmity against God and aversnesse from a communion with him the carnall mind is enmity in the abstract against God and spirituall things it is not subject to his Law and Ordinances neither indeed can be Col. 1.21 Rom. 1.30 Rom. 8.7 and how shall this enmity be removed and the foolish self-destroying potshard be made be made to submit to its maker and the rebel subject to make his supplication to the King only the Spirit of Christ dwelling in us can make us yeeld and lay down our weapons and resolve to fight no more against God the Spirit of adoption of enemies can make us sons and beget filiall affections in us that we with confidence may draw nigh to God and call him Abba Father v. 9 14 15.16 Gal. 4.6 4 Our acceptance and welcom depends upon the help and concurrence of the Spirit as weare enemies to God so children of his wrath haters and hated of God wa'king contrary to him and he to us Eph. 2.3 Lev. 26.23 24.27 28. Psa 18.26 O! but the Lord knoweth the mind of the Spirit and will accept those desires that are breathed in the heart by him Rom. 8.27 The Lord knoweth not our howling and crying he regards not our tears and prayers they are an abomination to him Prov. 28.9 Though all the spirits of just men made perfect and all the Angels in heaven would joyn with us yet they could not purchase accesse to us by one Spirit saith the Apostle Eph. 2.18 we have accesse unto the Father and â—â—ere is none beside him that can obtain an entrance for us It s true Christ is the door Joh. 10.7 but the Spirit must open the door and get us accesse he must take us by the hand and bring us to the Father and put acceptable words in our mouth yea after he hath made our peace with God and breathed in us the Spirit of life yet if he do not constantly actuar and quicken that principle our prayers will want life and â—eat and can no more â—e called spiritual sacrifices then the levitical offering untill (i) Lev. 9.24 sire which was of a heavenly descent was brought from the Altar to burn it 'T is true there may be much fervency and heat there may be much fire brought from natures furnace but that common fire is strange fire though it be brought from our own châ—mney yet it is extraneous and unfit for
to affirm that allgiaces are in Christ as the subject and none in us so that Christ beleeves Christ loves c. and so they agree with familists in denying our concurrence Familists foundly dream so the work of the Spirit that it is not our work also the spirit doth not pray in us or for us but helpeth us to pray for our selves (r) Vna sub levet Beza ad juvat â—ulgata auxiliatur Erasmus una capessit Scapula in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partâ—cula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nos laborantes refertur Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.26 he concurreth and addeth his assistance to our work which subjectively is terminated in us and denominats us and can we work without strength and untill first an active principle of life be breathed into us hence Interpreters by the phrase praying in the spirit Eph. 6.18 do affirm to be held forth both the spirit of him who prayeth viz. the new nature which frequently is so called in the Scripture and the Spirit of God which helpeth and assisteth us in that work But though habituall grace be thus so necessary yet it is not sufficient its true the spirit of regeneration is also the spirit of supplication therefore these two are conjoyned in the promise Zech. 12.10 A gracious soul must pray there is no blind nor dumb children in Gods family all of them as they must look up to their Father and depend on him so they must speak to him and lay out their wants and necessities before him but yet there is not such a inseparable connexion but there may be and often is a separation a gracious heart at some seasons and occasions may want the assistance of the Spirit when he would draw nigh to God so that he may pour out naturall and carnall desires yea and when as to the matter the desires are spirituall yet they may be so weak and faint so remisse and destitute of that life that attention high estimation fervency seriousness c. which the quality and worth of the object and the nature of that solemn and heavenly exercise requireth that it were a great in sign ty to the holy Ghost to fâ—ther such prayers upon him While then the pious and learned Mr. (f) Mr. Baxter mâ—th for a settled peace of conâ—cience direct 29. doubt 9. Baxter saith He â—eâ—â—â—veth there is never a prayer that ever a Beleever did 〈◊〉 up to God for things lawfull and usefull but it was put up by the help of the Spirit I would think this judicious Divine doth not speak universally of all prayers put up by Beleevers but only of all such prayers as have some life and seriousness in them some measure of attention c. which are the proper effects of the Spirits assistance and while the Lord is thus (t) Ps 145.18 called upon in truth though there be much weakness and manifold infirmities yet I grant and this may be all that this Author aimeth at that the Lord in mercy covereth and for Christs sake pardoneth these imperfections and accepteth the duty Yet there may be such carnal ends such deadness indisposition and wâ—nt of attention that the beleever after he hath done cannot give an account what he hath askt at least as to some p titions and it were very grosse to â—ffiâ—â—â— that such prayers were put up by the help of the Spirit there being nothing of that life truth and other qualifications which alwayes accompany the Spirits work and assistance And with what shame and confusion do Beleevers many a time come from the Throne while they reflect upon their work and the dishonour they have done to God for â—â—king â—iâ— name thus in vain and profaning such a solerâ—n ordinance through their negligâ—â—â—â— and giving way to carnal and distracting thoughts and such (u) An objection from that author obviated prayers cannot be said to contain good desires for where â—â—â—re is no atten iâ—â— and seriousness there no dâ—siâ—â— caâ— be kindled enlivered and sâ—â—ctâ—fiâ—d and so though 〈◊〉 â—â—re never so good â—nd â—â—â—â—ent yet the prayer mâ—st â—â—â—ght (x) Except in that sense in which Phylosophers affirm that graviâ— levia moventur à gâ—nerante Toâ—et 8. phys quaest 2. Conâ—â—br Râ—vius ibid. cap. 4. quaest 2. Suâ—â— metâ—ph dl p. â— sect 2. Sâ— much for the habituâ—◠〈…〉 is pre-suâ—â—osed 〈…〉 previous unto 〈…〉 pâ—â—â—ing 〈…〉 â—he 〈◊〉 is self and 〈…〉 upon iâ— bu◠〈…〉 â—ffâ—ct viz tha◠〈…〉 preserved by the Spâ—â—â— and whâ—ich â—â—â—â—g actuâ—â—ed by the spirit doth concur with the Spirit in all our spirituall performances 3. Then that assistance which directly and properly is held forth by the help of the Spirit must be some actual influence and work upon the soul and concurrence with it in it's actings which we may branch forth in these few particulars and speak of a four-fold act of the Spirit by way of actual assistance beside that constant and continual supply and influence whereby the new man and weak principle of life is conserved and supported against the mighty assaults of old Adam within and the strong man without 1. To actuat and exuscitat 2. To strengthen and corroborat 3. To instruct direct and regulat And 4. to encourage embolden and make us draw nigh to God with confidence 1. Then the Spirit exciteth quickneth and bloweth up the (x) Ps 3 â—â— fire though there be a principle of heat within yet the spirit must blow upon these coals and dispell the embres before they will burn the habits of grace do stand in need of quickning and stirring up otherwise they cannot act they lose their vigor and activity unless the Spirit draw us we will not run Cant. 1.4 Unless the wind blow upon our garden the spices thereof will not flow out But 2. we must not think that we stand in need of no more but of this quickning and exciting motion as if the man were strong and able enough to walk if once awakned nay unless the Spirit concur and assist unless he bring furniture and provision and put new strength in us the work will be marred though he did set uâ— upon our feet we would quickly go to the ground and fall asleep again though you would draw a paralitick man after you yet he could not follow though you did lift him up yet he would instantly fall back again unless you would add strength to his muscles and joints but I said that the Spirit must not only concur but also strengthen and corroborat the spirit must supply our weakness and inability So that here we may take notice of a twofold act 1. to concur with the new man according to the measure of its strength and activity 2. since the new creature is weak and not able to go of its self the nurse must take it by the sleeves and uphold it we have not a sufficiency in our selves for one good thought 2 Cor. 3.5 If the Lord hold
justice if then he find an impression upon his spirit to desert his duty and go to his closet and pray he may fear lest Sathan have a hand in it Thus while we are at (f) Thus he laboured to divert the people from attending to Christs Doctrine by a most specious but unseasonable confession that Christ was the holy one of God Luk 4.33 34. Thus also while Paul and those who were with him were at prayer he indeavoured to interrupt them by a fair testimony given to the Apostles and their doctrine by a possessed damsel Act. 16.16 17. If Sathan can steal away the heart from the present duty he careth not by what means prayer if we find some good motion suggested which doth distract and draw away our hearts from the present work if while we are hearing conscience press us to read if while we are attending our Masters business conscience call us to employ that time which is not our own in some religious exercise c. these and the like are unseasonable motions and cannot then proceed from him who hath appointed a season and fit time for every thing under the Sun and made every thing beautifull in its time Eccl. 3.1.11 But as he maketh his servants to reap in due season Gal. 6.8 9. he will also make them sow and bring forth fruit in the right season Psa 1.3 6. As to the effect Though satanical suggestions may be very violent and impetuous and forcibly press us to act yet they are fruitless they bring no provision for the work and for a right and spiritual way of performance they are like water poured out upon the rock not like the rain that falleth upon the valleys Sathans morsels do not feed the soul 1. Then it leaveth no heavenly and spiritual impression upon the heart it doth not enlarge and open it towards God nor stir up self-abasing and heavenly affections 2. Neither doth it give strength for doing the work to which it impelleth in an acceptable maner when the heart is thus stirred up to pray it will continue dead and cold in the performance for his motions often go no further then the imagination fleeting there and not descending to the heart to inflame it But 3. though they affect the heart as when they prevail they must do more or less they quickly evanish and do not abide though he would have us to work that he may ensnare us in the work of our own hands yet he would not have our heart too much fixed on any good work and therefore when we stretch forth our hands he with-draws his help and puts out his candle and the sparks he had blown up he is fitly in respect of his work compared to lightning Luk 10.18 it is an evanishing flash quickly gone which though it may awaken yet it doth not warm the traveller But 4. though it abide and all the while excite and press us forward yet it giveth no strength to do it is like a whip or spur that driveth the weary beast but addeth no help or assistance And though thus the work may be done yet the maner of performance must be dead and formal and as to the end and motives carnal and selfâ—ish and is it any wonder to see Sathan have a hand in such good works But thus we see that Sathan dealeth with the Saints as Pharaoh and the Task-masters once dealt with the Israelites who urged them to work and make brick but would allow them no straw or materials for the work Exod. 5.6 7. But 5. far less doth Sathans impression fit and dispose the heart for doing hereafter a good work flowing from his breath is infectious it rather deadneth and indisposeth then quickneth the heart and rather begetteth a prejudice against holiness then true love to it because of its power which then is not felt and beauty which is not seen and perceived Far less 6. is Sathans motion influential on the life and conversation if it do not encline and dispose the heart for duties of the same kind and nature it can hardly be imagined that it will extend it self further if praying now thus will not make thee love that exercise the better and fit and dispose thee for praying hereafter then though the Lord in his wise providence and for ends known to himself should give what thou thus desiredst that mercy would not prove a mean to increase thy love to him neither wouldst thou labour to improve it for him and lay it out for his honour far less upon this account wouldst thou take heed to thy steps as being loath to offend him and say with him Psa 116.9.12.14 What shall I render unto the Lord for all his benefits I will pay my vows unto him and in my whole carriage walk before him unto all (g) Col. 1.10 well-pleasing being fruitfull in every good work O! but the influence of the Spirit is soul-strengthning and enlarging it is fruitfull like the warm showers upon the mowen grass Psa 72.6 and like that water poured upon the thirsty Isa 44.3 4. As he quickneth and stirreth us up to do So he enableth and helpeth our weakness and infirmities Rom. 8.26 His influence is not partial it extendeth to the whole life and conversation to strengthen and establish us in every good word and work 2 Thess 2.17 1. To do 2. To do well And 3. to do every thing that the Lord commandeth if the Spirit help us to pray he will help us to pray well and love well Now a word of application Use 1 1. Be not puffed up because of some lively as thou didst think impressions on thy heart driving thee to thy knees and drawing thee to the throne but ponder what hath been thy carriage while thou camest before the King how thy heart was then enlarged and what influence that duty had upon thy life and conversation if thou didst vow and pay to the Lord c. Sathan can transform himself and then he is most dangerous and mischievous to the Saints a white devil is an ill guest Use 2 2. O! but take heed that this be not pretended and made a cloak for thy resisting and grieving the Spirit of God Though Sathan at sometimes be permitted to blow the coal that we may see to work yet he is out of his own element when he stirreth us up to our duty and seldom doth he meet with an occasion and opportunity in which he may gain by our prayers and religious performances and therefore unless his hand be manifestly discerned let us follow and entertain such a motion let us embrace and cherish what is good in it not perplexing our selves by enquiring from what hand it did come and though he did suggest it yet if we could guard against his wiles and devices following what is good in it but not for the ill ends proposed by him nor suffering our selves to be ensnared thereby we might thus disappoint and befool him making him hold the
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
aliis collectis hanccertaem conclusionem confirmat Durham in Apocalyp pag. 11 12. alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said (a) Nazianz. orat 37. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While we adore one we must and ought adore all the three if we exclude any of the persons of the Trinity from the object of worship we deny him to be God And since their names are relative let the naming of the one lead us in to remember the other two and thus the Apostle while he requireth some conditions in those who call on the Father mentioneth the knowledge of the Son and sanctification of the Spirit 1 Pet. 1.17 18 19 22. As if he had warned them in their acts of worship not so to mind the Father as to forget the Son and holy Spirit and accordingly the Saints in the close of their prayers yea and frequently also in the beginning (b) Vid. Voet sel disp 26. Forbes loc cit use expresly to mention all the three persons of the Trinity and though only in the close they did name those glorious persons ascribing glory and praise to the Father Son and holy Ghost yet thereby they declare that while in any part of that worship they did name any one of the persons yet they included the other two at least as to their habitual intention Concl. 5. But though it be fit that thus the meditation of the one should lead us in to contemplat the other two and though we must at no time in any point of worship so fix our heart upon any one as to exclude the other two from that act of worship yet we may upon occasion so look upon one as not (c) Peculiarl distincto mentis conceptu religionis actu tendimus in unam aliquam personam ut codem illo actu tunc directe explicite non tendamus in aliam quia preces gratiarum actiones distincto scorsim diriguntur ad Spir. sanctum aut ad Filium aut ad Patrem quod docet univer salis consensus devotio omnium fidelium Act. 7.60 Apoc. 22.20 2 Cor. 13 14. Voet. ubi supra disp 28. pag. 478. actually to meditate and think upon the other two The limited nature of our thoughts which cannot at one and the same instant of time seriously contemplat and be taken up with many different objects yea or different considerations of one and the same object and the experience of all Saints in their meditations doth show the necessity of this limitation Yet 1. that same divine nature that is in the other two is in this case the object of worship and therefore they being considered essentially and as God they may thus be said to be expresly worshiped no less then the glorious person that was named 2. Then and alwayes there must be in us an equal respect to all the three persons of the blessed Trinity habitually intentionally and as to the inclination and general bent of the heart Concl. 6. In singling out any one person of the blessed Trinity we may look upon and be directed by that appropriation of works and attributes and the different order of subsisting and working and accordingly fix our eyes upon that person to whom the Scripture in a special maner doth ascribe those attributes and dispensations as are most suitable to our condition and the present exigence according to that pattern 2 Cor. 13.14 Concl. 7. Yet we are not so limited by that appropriation or order that is among those holy persons that upon any occasion we may not indifferently name and particularly fix upon any or that in the contemplation of them severally we may not first fix upon any one thus the Son is invocated before the Father in that place now cited 1 Cor. 13.14 and the holy (d) The holy Spirit there is called the seven Spirits communi saith Parae us metalepsi effectorum pro ou aâ— He is called so not form â—â—y â—ut effectively and in reference to the seven Churchs and his spiritual gifts dispensed to each of them and since no created spirits can be the objects of worship from whom grace and peace may be askt as there these seven spirits must be the holy Ghost See Durham on Rev pag. 4.5 Ghost before the Son Rovel 1.4 5. Whereby is clearly held forth to us that notwithstanding there be a priority of order among those glorious persons yet no priority of dignity and perfection And thus as we may first fix upon any one So we may particularly make our address to any one not expresly men ioning the other two Thus Stephen and the penitent Thief do supplicate the Son Act. 7.59 Luk. 23.42 And the Apostle doth particularly wish and ask of the holy Ghost to the Corrinthians his communion whereby they might be united and have fellowship with Christ their Head and among themselves as members of his Body 2 Cor. 13.14 And as the Spirit particularly speaketh to the Church Rev. 2.7 why may not the Church particularly speak and pray unto the Spirit and accordingly Christians from time to time in their prayers meditations and ejaculations have particularly named and fixed upon any one of those glorious persons But here it may be askt whether or not as we may put up several petitions to the several persons of the Trinity So we may put up one and the same petition to several persons Ans Our learned antiquary (e) Forb loc cit cap. 23. sect Dr. Forbess denieth this to be a fit and decent maner of worship but 1. if we may ask several things from them continuedly and without interruption as 2 Cor. 13.14 why may we not as well ask one and the same thing from them severally the hazard of altering dividing and varying the object of worship which is the only inconvenience he objecteth is no less in that case then in this 2. If we may joyntly praise all the persons why may we not joyntly pray to them but I think none will scruple to praise them joyntly naming all the three particularly and it is most usual to close our prayers ascribing praise to the Father Son and holy Ghost for all and every one of our mercies and may we not as warrantably pray for mercy from all those glorious persons as to praise them for it while they give it 3. Since while we pray to God we understand and include all the three persons and must exclude none as hath been shown why may we not particularly name them all 4. Is not grace and peace particularly ask't from (f) By him which is which was and which is to come Diodat Mr. Durham and not a few learned Expositoâ—s will have the Father to be circumscribed and his eternal being all these blessed persons Rev. 1.4 5. according to the interpretation of several judicious Divines Yet here we do not reject Mr. (g) Mr. Durham loc cit pag. 12 15. Durham his caution Viz. Since our imagination
13.12 1 Joh. 3.2 CHAP. II. Of the withdrawing of the Spirit of deadness indisposition and wandring thoughts in prayer their causes and remedy ALL our light and strength our activity life and zeal being the fruit of the free Spirit of grace as hath been shown Part. 1. Chap. 9. We not being of our selves sufficient to think far less to do as we ought all our sufficiency coming from God alone 2 Cor. 3.5 If the Lord withdraw his Spirit and if the Spirit of (a) Rom. 8.10 life do not quicken and enable us for our our duty what deadness and indisposition must there be upon our spirit and how unfit and unable must we be for the work of the Lord and for any part of his worship We shall not then here separate the cause and the effect but we not being meer patients but by our folly and unkindness provoking the Spirit to depart yea and not only thus procuring this sad dispensation but also joyning and actively concurring and taking as it were the hammer in our hands for hardning our own heart shutting our own eyes that we might not see and casting water upon the fire that it might not burn we shall enquire after both sort of causes adding some few things for curing and remedying this evil and for our direction whilewe are under this sad tryal Sect. 1. How far the Spirit doth withdraw and why Joh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing Psal 5.11 12. Take not thy holy Spirit from me uphold me with thy free Spirit WE shall not now speak of the case and state of desertion in the general what it is what be its kinds what are the causes what the symptoms and marks what the effects and wofull consequents of that malady and what should be done by way of cure and remedy that were a large field hath been the subject of several excellent (a) Mr. Boltons instructions for a right comforting c. Mr. Goodwins child of light c. Mr. Symonds desert souls case and cure c. Treatises but we shall only meddle with so much of that case as concerneth the present subject and now enquire how far the Spirit doth withdraw his help and assistance from the Saints in reference to their prayers and shall but in a word and very briefly speak to that and to the rest of the particulars in this and the following Sections because they fall in here occasionally and as in the by as also since they very much depend upon the case in the si of which now we cannot speak and the general grounds and purposes which belong to that head As to the first question here propounded how far the Spirit doth withdraw Let us 1. suppose against Socinians Papists and Arminians that the Spirit doth neither totally nor finally leave and forsake any of the Saints 1 Joh. 3.9 Joh. 10.28 29. Jer. 32.39 40. Heb. 13.5 c. 2. From the constant presence of the Spirit we may well collect his constant work and operation there is a necessary influence of the Spirit whereby the Saintâ— are supported and upheld the life of the new man is preserved and the (b) 1 Joh. 3.9 seed of God is kept from corruption and that influence is never denied or withheld from the Saints when they are at the lowest and in their worst and weakest condition when they have been sadly buffeted by Sathan and dangerously wounded by their lusts and after that little of life which yet (c) Rev. 3.2 remaineth in them is ready to die yet there is a secret hand that supporteth them so that they shall never perish Joh. 10.28 But 3. it is more diffâ—â—ult to determine whether as the Spirit alwayes worketh to the conservation of spiritual life So also to its operation acting and exercise and the work of the Spirit as to the former may be called upholding and conserving grace and as to the latter assisting and concurring grace Ans Albeit we did joyn with an (d) Mr. Symonds case and cure ch 4. pag. mihi 36. excellent modern Divine while he thus resolveth this question God never wholly denieth his assistance to a faithfull soul though some degrees of divine help be withheld so that the soul languish in a sort and sink into a state of deadness and auâ—ness yet there is life and that both habitual and actual Gods clock never stanos there is no such deliquium gratae no such swoun of the new man in which all acts do cease though a Christian may do less yet still he doth something and though he may lose some help from God yet not all Albeit I say we did grant what is here asserted yet these actings may be so weak and faint that it will be hard to discern and put a difference between them and our natural motions they may be so cold and liveless as if no fire had come from heaven and as if the Spirit of life had never breathed upon the soul nay though something of the new life and of grace might be discerned in those actings yet we could not assent to what is said by this (e) As the Spirit worketh alwayes to the conservation of spiritual life So it worketh ever to the growth of graces A Christian is over growing yea then when he seemeth to himself and others to stand at a stay yea to decline he groweth alway really though nor apparently nor equally idid pag. 26. Author concerning the constant growth of grace unless by growth he understand no other thing but the bringing forth and bearing some fruit though nâ—ver so small and little but this cannot be the importance of the word while we are exhorted to grow in grace 2 Pet. 3.18 And thus a man may be said to grow while he is lying on his death bed and while he is in the most languishing condition for even then he can elicit some vital acts and bring forth some fâ—uits of life and yet it would be thought a strange paradox to affirm that such were in a (f) And the instance of plants under the nipping blasts of the winter when the fruit and leaves fall off brought by that Author overturneth his conclusion for though then there be a tendency to growth yet there is no acttual growing but a dâ—cay growing condition there is no proper growth but when the habit fountain and principle doth receive an addition and increase But 4. what ever be said as to a total cessation from all acts of spiritual life and to an universal withdrawing of all assisting grace though a Saint under the most dreadfull storms and while he is at his lowest were never such an empty vine as to bring forth no fruit and though at no time he were so far deserted as to have all measure of assistance for every spiritual duty withheld yet there may be a total suspension of influence and assistance in reference to some particular performance and that it may be
himself but alwaies for the good of his honest servants withdraw his Spirit in some measure from these who have not by their negligence or folly procured it they being most regular and exemplar in their walk yet 1. since most usually the Lord withdraws for sin and 2. since we alwaies deserve and may if the Lord would deal in justice with us by our failings provoke the holy Spirit to depart and forsake us and 3. Since the Lords high and holy ends and designs are secret and cannot well at the first view be discerned by us therefore it is alwaies our duty and should be our work when we meet with straitning deadness c which are the symptoms of the Spirits withdrawing to search after our waies and to examin our hearts that if our conscience condemn us not we may be comforted or having found out the cause and the particular sin for which the Spirit hath withdrawn we may repent and forsake it but we would not rest on a superficial veiw of our waies nor because we cannot at the first discern therefore conclude there is no cause in us but let us according to Elihu his counsel to Job say unto God that which I see not teach thou me Job 34.32 Let us impartially deal with our own heart and ask conscience and set it a work let us again ponder our waies and let our enquiry be more particular and of a larger extent and readily we will espie one of the following causes to have procured and brought on this malady and will perhaps be forced with him (o) Tu me non deseris nisi prior ego te deseram August tom 9. sâ—liloq cap. 14. fol. mihi 166. sto say Lord thou didst not leave me till I first left thee And thus we come to the second thing propounded what are these sins for which the Spirit is provok't to withdraw and forsake the Saints and not help them in prayer or any other spiritual performance at least not in such a measure or maner as formerly But it would be remembred that this question must be limited to the fourth and last case viz. when the Spirit doth hide his face for sin and when our iniquities separat between us and our God as Isa 59.2 For in the three former Cases when the Lord for our trial and for high and holy ends known to his majesty doth depart albeit then it be our duty to search and enquire whether by our folly we have procured that stroke that seeing our fault we may amend our waies and how ever we may walk more closely and circumspectly and follow after him while he withdraweth from us yet then no such cause can be discerned and found out because as is supposed the Lord in that dispensation doth not pursue a quarel against us 2. We would distinguish between the comforting presence of the Spirit and his quickning and strengthning presence there may be much life vivacity activity fervency and heart-melting in prayer or any other ordinance when through the want of assurance the Saints may mourn and pour out many a sad complaint before the Lord now albeit both those cases belong to the general head of desertion and have some place here in reference to prayer since our enlargement in that duty doth not a little depend upon and might be much promoved by the assurance of our adoption reconciliation and God's favour yet since there needeth nothing be here added to what belongs to the general case we shall remit that part of the question that concerneth the comforting presence of the Spirit to its own place and now only speak of the causes why the Spirit withdraws his help and assistance especially since the causes and cure both of the one and the other will be found the same and alike if not altogether yet for the most part as the Spirit useth to withdraw his comforting when he withdraweth his quickning presence So what means would be used for recovering the quickning may also prove instrumental for regaining the Spirits comforting presence albeit the one may prevent the other and the Spirit may for a while quicken and assist before be comfort Before we descend to particulars it would be observed that the holy Spirit may be provokâ—t to depart 1. more directly immediatly and by way of affront as when any indignity is immediatly offered to his majesty and holiness or to his work 2. mediatly as it were and indirectly by way of demerit when through our folly we transgress any of the commandments of God and thus more directly sin against him as Law-giver King and Lord rather then as our helper and comforter And here we shall especially speak of the (p) Yet not excluding the second nor denying its-influence in these provocations first sort of causes as being most proper to this place referring the other to the following Section As to the first the Scripture holds forth the unkindness affronts and indignities offered to the Spirit of God under several expressions as of 1. (q) 1 Thess 5.19 quenching 2. (r) Eph. 4.30 grieving 3. (Å¿) Isa 7.13 wearying 4. (t) Ps 78.56 provoking 5. (u) Act. 5.9 tempting 6. (x) Act. 7.51 resisting 7. (y) Isa 63.10 vexing 8. (z) Isa 63.10 rebelling against and 9. doing (a) Heb. 10.29 despite unto the Spirit of grace We will not enter upon an explication of these phrases nor particularly enquire after their importance or diffirence but we may at the first view take notice of some kind of gradation from the less to the greater for the most part if not in all according to the order they are here placed and albeit there must be an inequality for according to the measure and degree of the offence the provocation must be the less or the greater yet all and every one of these indignities in whatsoever degree doth deserve and may justly provoke the Spirit to depart but we shall now only instance some few particulars as being the most ordinary and the epidemical distempers of this generation and we shall name them as so many branches of the first head viz. quenching the Spirit which being most general may well be extended to the several particulars As (b) That we may improve the meâ—aphor and fimilitude used by the holy Ghost fire may be quenched either by with-holding fewel and matter whereon it should feed or by casting water upon it to choak and extinguish it so the Spirit may be said to be quenched either negatively by not cherishing or positively by opposing and abasing his office or work either by omission or by commission 1. Then negatively the Spirit may be quenched these three maner of waies 1. by not opening to him and yielding to his motions thus while Christ came to the spouse door knocking and crying open to me my sister my love my dove my und-filed c. She holds him out pretending trifling excuses for her folly and unkindness why she
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
may come and get access at another time yet now thou art better imployed and must not be diverted by such shameless and unmanerly intruders who dar trouble and molest thee so unseasonably and therefore say to them but do not stay to debate with them what Nehemiah said to Sanballat and Geshem I am doing a great work so that I cannot come down why should the work cease whilest I leave it and come down to you Nehem. 6.3 Such a holy severity and contempt must you express towards every thing that would interrupt you in the work of the Lord it must be a temptation though perhaps coming from Sathan as transformed into an angel of light O! consider the weight and importance of the present business and work and that will keep thee from dallying with this ordinance will any man be so mad as to suffer his mind to vag and be diverted with trifles or by casting an eye on every in-comer when he is pleading before an earthly King for his life and state which he hath forfeited by his folly and rebellion and is it not so in this case nay thou hast far more lying at the stake thy life thy soul and incorruptible inheritance thou must pray or perish and thou must so pray as to prevail or thou must go to hell and be tormented for ever and ever what Moses said of the words of the law Deut. 32.47 may well be applied to this ordinance It is not a vain thing for you because it is your life Hence there must be that holy dispair impatience and violence against every thing that stands in the way to hinder us in this work that importunity fervency yea and impudence we spake of Part. 2. Chap. 2. Pag. 447 448. 8. Remember the greatness goodness all seeing eye yea and severity of him with whom we have to do 1. should not his greatness and excellency make you afraid to dally with his work and should not his dread fall upon you in your dead formal and irreverent approaches to him that I may apply that to our speaking to God which Job said of his friends speaking for God Job 13.11.7 2. Should you not fear him and his goodness Hos 3.5 should not the tender child take heed that he do not dishonour and grieve his kind father 3. should not his (t) Deus est sphâ—era cujus centrum est ubique circumserentia nusquam enter praesenier Deus oiâ— abique potenter presence his inspection and all-seeing eye stir us up to greater attention and reverence then the eye of all the creatures and yet how would we blush and be ashamed to utter such impertinencies before men especially to a King or some great person which many a time we have vented in prayer to God yea how would we loath and abominat our selves if we did but think that the Saints on earth were acquainted with that deadness formality and these wandring and sensual thoughts which we have often entertained while we came before the Lord and yet we do not consider that the high and lofty one who inhabiteth eternity doth search the heart and try the reins to give every man according to his waies and according to the fruit of his doings that every creature is manifest in his sight and that all things are naked and opened unto the eyes of him with whom we have to do Jer. 17.10 Heb. 4.13 But if neither his greatness nor goodness his presence nor all-searching knowledge can prevail with thee yet remember his holiness justice and severity with him is terrible majesty he is excellent in power and in judgment and in plenty of justice therefore saith Elibu do men fear him Job 37.22 23 24. The wrath of a King is as the roaring of a Lyon Prov. 19.12 but what is the wrath of all the creatures in respect of the indignation of the Almighty Who knoweth the power of his anger who turneth the children of men to destruction and carrieth them away as with a flood Psa 90.11.3 5. who may stand in his sight when once he is angry Ps 76.7 he is of purer eyes then to behold evil and cannot look on iniquity Habak 1.13 he will not be mockt with our bablâ—ng our cold formal and empty performances O! let us then draw nigh to him with reverence and godly fear for saith the Apostle our God is a consuming fire Heb. 12.28 29. O! that bold secure and presumptuous sinners would (u) Dan. 6.26 tremble and fear when they come before the great God that they become not as stubble and chaff to feed the devouring flames of his indignation to all eternity 9. Use such a gesture as thou findst most helpfull to raise thy heart and stir up thy affections and which expresseth that reverence and sense of thy distance which becometh such a poor (x) Isa 41.14 worm when it draweth nigh to its Maker here I grant thou art not limited for 1. we will find the Saints to lift up their eyes to heaven thus David Ps 123. 1. Ps 121. 1. Ps 141.8 yea and our blessed Saviour Job 17. 1. Joh. 11.41 Secondly sometimes to cast down their eyes and smite the breast as the Publican Luk. 18 13. sometimes to hold up their hands as Moses Exod. 17.11 and this seemeth to have been an usual custom from 1 Tem. 2.8 Thirdly sometimes to stretch forth their hands as 1 King 8.22 Exod. 9 29. Ps 88.9 Fourthly sometimes to kneel down as Act. 7.60 Act. 9.40 Act. 20.36 Act. 21.5 yea our blessed Lord Luk. 22.41 Fiftly sometimes to fall on their face as the Leper Luk. 5.12 and Christ himself Mat. 26.39 Sixthly sometimes to stand Mark 11.25 Luk. 18.13 Seventhly sometimes to lie as dying Jacob. Gen. 48.2 and sick Hezekiah Isa 38. 2. Yea eightly and sometimes to sit as wearied Elijah 1 King 19.4 c. And in this variety thou mayest make choice of that gesture that is most subservient to the present disposition of thy body and for enlarging the affections which may be different not only as to divers persons but also as to one and the same man at divers times and occasions only let me from experience intreat that thou would beware of such a gesture as may press the vital spirits or may dispose the to drousiness when we hing down the head or suffer the breast to lean to any hold we will find the soul because of its sympathy with the body in this state of union and conjunction not to be so free active and sit to be employed in the work of the Lord. Ah! do not many in their families use such a gesture as doth speak their dis-respect and want of reverence and it s too ordinary in publick for one and other in the time of prayer to lay themselves down or so to lean on their dasks as if they purposed to take a sleep ah is this the reverence and godly fear with which ye should serve your Maker and Judge would
word would be added for preventing their mistake for as dogs are ready to snarch the childrens bread so the children may gnaw the bones that are cast to the dogs as the wicked may lay hold on the promise that belongs not to them so the Saints on the threatning which they need not fear while the Master doth frown and is angry with his slothfull and unfaithfull servant the child may tremble and the hand lift up with a stone to be cast at the dog may startle the tender son though those who are concerned in this sad judgement and threatning are not affected nor awaked while they hear their dreadfull doom yet some of the Lords precious ones may tremble and fear lest this be their case therefore 1. I would have such observe that those characters are not to be understood of one or two particular acts but of a course state trade and continuance in such and such sins for what is the particular sin into which the Lords chosen ones yea and after their conversion may not fall 2. That men and women may go a great length and come very nigh the curse and yet escape there is a certain measure in finding which the Lord hath appointed and proportioned for spiritual as well as for temporal judgements which we can hardly define because it is not one and the same to all and every one and the Lord will use some variety and leave us all in the dark here that on the one hand none might presume to continue one day in their sinfull wayes nor to add one sin more to that cursed heap lest that one sin fill up the measure and bring down the judgement and on the other hand that none should despair so long as the Gospel-offer and the means of grace are continued with them and that others might be charitable and not dare to pass a peremptory sentence against any man as to his rejection reprobation and eternal portion 3. The Saints would not forget to put a difference between that partial haraness that remaineth in the heart after it's renovation and conversion and that total and universal hardness of the heart before the grace of God thaw soften and mollifie it and that judicial hardness and induration wherewith the Lord in his judgement plagueth secure sinners while he giveth them up to the lusts of their own heart which is yet worse then the former it being a load above a load for although the godly may complain as of a body of sin and death yet lodging in them so of much dulness and indisposition for spiritual duties and of much deadness and slightness of spirit under melting ordinances and awakening dispensations yet they have reason to praise God yea even then when they are thus mourning and complaining that they are not lying under that total far less the judicial hardness of heart which is both the sin and misery of cast-awayes Rom. 7.24 25. And though the Saints may be brought very low and not meet with that inlargement in prayer which others or they themselves sometimes have had yet the spirit of prayer is not altogether taken from them as from those who are judicially plagued and deserted for though the wind do not so blow nor fill their sails as formerly yet by a secret hand they are still carried on in their way and held in motion and they may find the spirit to press and stir them up to their duty though they do not so sensibly find his help and assistance in the performance of the duty CHAP. III. An exhortation to continue instant in prayer with an answer to objections ALbeit we might well press this exhortation from what hath been here said concerning the certainty of success and the return of prayer yet we have reserved this Chapter rather to be the conclusion of the whole Treatise then of any one Part and in it we shall 1. press 2. vindicat this duty Sect. I. Several motives for pressing the constant and serious practice of this soul-enriching performance Rom. 12.12 continuing instant in prayer Luk. 18.1 And he spake a parable unto them to this end that men ought alwayes to pray and not to faint WHile we divide and thus compare contemplation with action we spoil both of their excellency and perfection their conjunction is sweet and successfull but a divorce is sad and grievous and who would choose either to want his eyes or his hands and therefore though knowledge especially in maters of soul-concernment be one of the most noble perfections whereof we are capable as being a part of the divine (a) Colos 1.10 Image which we lost in Adam and shall at length be perfectly restored by him who said (b) Rev. 21.9 Behold I make all things new Yet if it be not rightly improven if is be empty and not accompanied with a suteable practice action life and conversation it will do us no good but much hurt it may puff us up and make us boast as if we were non-suches 1 Cor. 8.1 it may make us idle and negligent as if it were enough to know something and as if they were the best Christians who know most thus forgetting that that the true Israelites Motto is homage our happiness doth not like the empty mistaken Pagan philosophical speculative dream consist in contemplation we are called to work knowledge will not do the turn it cannot make us happy yea or draw us out of the category of nothing 1 Cor. 13.2 but the more we know if we be idle negligent and unfaithfull the worse we are and our stripes shall be the moe Luk. 12.47 O! ye who would rather be Christians indeed then accounted such and who (c) Joh. 12.43 Rom. 2.29 love the praise of God more then the praise of men would it satisfie you to know the way to salvation if ye did not walk in it or to hear and speak much of God if ye were strangers to a communion with him and lived at a distance from him And what would it profit you though you knew all that could be said concerning the nature qualifications excellency and use of prayer if ye fail and come short as to the practice of it This was the scope whereat we aimed all along this discourse and in every part of it we laboured to hold forth somewhat for our encouragement help and direction herein and therefore all must be lost labour to the slothsfull and negligent and to such as will not make conscience to continue instant in the performance of this sweet soul-ravishing and enriching duty Ah! who is able to hold forth all the motives and arguments that may serve to stir us up here unto And now in the close we shall only name and briefly hint at some few things looking up to him who only can give the blessing who only can perswade and enable us to pray as we ought and who can help us from fainting in our fervent and frequent addresses to the throne
called Alcibiades 2. or of a vow were translated in ou and other languages to the shame of many dead and formal Christians that they might go to school and learn from a Pagan much sincerity zeal and devotion But thus we see that both Scripture and natural reason teach us that heart-devotion is the best and the pouring out of the soul to God in prayer is more acceptable than any outward oblation why then shouldst thou say (a) Micah 6.6.8 wherewith shall I come before the Lord hath he not shewed thee O man what is good and what doth the Lord require of thee but to walk humbly with thy God (b) Phil. 4.6 and in every thing by prayer and supplication with thanksgiving to make your requests known unto him 2. All the persons of the blessed Trinity do call and invite us 1. the Father openeth his bowels to receive and imbrace us he holdeth forth the golden Scepter and saith come and fear not ye may have access and acceptance look not upon me as a sin-revenging God and as a consuming fire unless ye stand at a distance and will keep up the old controversie and enmity As I live saith the (c) Ezek. 33.11 Lord I delight not in your death but rather that ye turn and live that ye would lay down your weapons and submit that ye would accept the Kings pardon freely offered to you that in stead of fighting against me ye would (d) Hos 12.4 Jacob-like with tears and supplications wrestle with me till ye prevailed and got the blessing (e) Ezek. 33.11 turn ye turn ye from your evil wayes for why will ye die O self-destroying sinners And as for all true Israelites who have made their peace with God what should discourage them know ye not that the Father himself loveth you and will refuse you nothing Joh. 16.27.23 3. The Son by his blood hath purchased to us this liberty and priviledge he laid down his life that we who by nature were as far off as devils might be brought near and that our prayers and persons should be accepted Eph. 2.13.18 Eph. 3.12 Rom. 5.2 Joh. 14.6 c. We may then hearken to his voice crying and expostulating with us Ah! will ye so far undervalue my love will ye suffer my blood to be shed in vain shall I purchase such a priviledge for you at so dear a rate and will ye not improve it O come to the Father come I am the (f) Joh. 14 6. way and shall be your guide ye shall not mistake I am the (g) Joh. 10.7.9 door ye shall not need to wait and knock long ye shall get entrance access and acceptance 4. The holy Ghost offereth his help he stretcheth forth his hand to draw us and saith let nothing fear or discourage you Ah! but saith the trembling sinner I am foolish and ignorant I am not for the Court I know not what to say to the King he would but mock me nay but saith the Spirit come and I will be your mouth I will teach you what to say and make you ask according to his will Rom. 8.27 O! but will the sinner yet say I am weak and cannot ascend so high I am lazy and am not for so high an imployment I am drowsie and when at work in the Kings presence am ready to fall asleep Yet saith the Spirit fear not only be willing and obedient and I will help all thine infirmities let all thy weakness and wants be upon me I will quicken and strengthen thee thou shalt not want tears and groanings which cannot be uttered and that is the eloquence which the Lord requires and which alwayes prevaileth with him Rom. 8.26 Ps 51.12 Nay how often hath the holy Spirit knock'd and called while we were fast asleep and took litle notice of his motions Ah! how often have we thus resisted him and when we run he must prevent us and set us a work he must draw on the conference and say though we discern not his voice seek ye my face before we say thy face Lord we will seek Ps 27.8 Lastly the Lords attributes do call and invite thee to draw nigh to him 1. his justice and terrors his anger and displeasurre cry unto thee O secure sinner what dost thou mean art thou stronger then the Almighty wilt thou be able to bear his wrath why dost thou not then come in and humble thy self before him why dost thou not present thy supplications unto him least I tear you in pieces and there be none to deliver Ps 50.22 23. Ps 2.12 2. His mercy and tender bowels cry Behold me behold me I am ready to embrace thee the fountain stands open and thou may'st draw water it will cost thee but a word oh call and cry mightily and thou shalt tast its sweetness O lay hold on me and make peace and thou shalt make peace Isa 27.5 3. His patience and forbearance do call to thee Oh! despise not thine own mercies any longer dost thou not know that thy day is drawing to a close that night is coming on when thou wilt not be able to work knowest thou not that the riches of Gods goodness and long-suffering should lead thee to repentance Rom. 2.4 O remember that abused patience will ere long give place to sin-revenging justice and thou canst not promise to thy self one dayes respite this night O fool thy soul may be required of thee Luk. 12.20 4. His omniscience and omni-presence may be motive enough to set thee a work now thy scruples and doubts are removed thou needst not say where shall I find the Lord and will he hear when I call for he filleth heaven and earth he is every where and from his presence thou canst not flye Jer. 23.24 Ps 139.7 8. c. and all things are naked before him he knows our very thoughts a far off before they arise in the heart and are known to our selves Heb. 4.13 Ps 139.2 c. 5. His eternity should make thee as it did many Pagans who had not the light of the Scriptures which thou mayst daily read mind another life ah dost thou not know that as the Lord liveth for ever So he hath prepared for his honest supplicants (h) 1 Pet. 1.4 an undefiled and incorruptible inheritance that fadeth not away if it be not worth the asking its worth nothing Ah! what (i) Repetebat Plato scil quotidie sola aeterna esse vera temperalia vero verisimlia quae sensus appetit aut times nihil aliud esse quam somnia itaque haec omnia penitus esse contemnenda ut mala vitentur quibus iplenus est mundus ad aeterâ—a confugiendum Marsil Fiâ— in vita Platonis 33. fools are we who labour and toil and spend our time and strength for perishing trifles or as Plato called them dreams and will not so much as once seriously and diligently seek the kingdom of God and the eternal crown of