fashions to the Patriarches before the Law yea the second person in Trinity appeared to Abraham Gen. 18.1.3.22 Gen. 32 24. and to Iacob in shape of a man yet in the * Deu. 4.16 law God expresly forbiddeth the representing of him by any similitude whether of man or of any other thing Wherefore neither can any act of Gods particular dispensation in his apparitions to man since the Law bee a dispensation to us who are bound to keepe the Law For it is our duty to obey Gods Law not to follow the examples of Gods owne particular dispensation he being a Law to himselfe and under no Law It is true Christ Iesus was a very man in all things like to us sinne onely excepted was crucified upon a material crosse capable of portraiture yet no image can set forth Christ as he is our Saviour and as he is to be worshipped For an image can onely set forth his bodily shape and his outward state of humiliation These images therefore debase Christ who now is glorified And who so shall now represent Christ to his mind according to the likenesse of an ordinary man or in the likenesse of Christs manhood as it was in his state of debasement the same turneth Christ into an idoll For he is to be conceived of in the minde and to be worshipped not as a meere man whose body onely the image can but uncertainly represent but as God and man and as man now glorified subsisting not as other men do but in the second person of the Deitie Faith apprehendeth more of Christ than the eye can represent or if an image could represent more than it doth yet we have not Gods institution for it but against it Thirdly sith God is in heaven wee learne that we must not needlesly multiply words before him when wee pray but that our words be few This same thing the Holy Ghost inferreth saying God is in heaven and thou upon the earth therefore let thy words bee few Eccl. 5.2 The meaning is bee not rash and inconsiderate but ponder as well your words that you may know how to utter your minde to God as to consider the matter what to speak unto him namely you must use such words and so many as may aptly and sufficiently expresse your desires to God without superfluity of speech and without needlesse and heartlesse repetitions and unnecessary digressions This vain repetition of words babling Mat. 6.7 our Saviour forbiddeth Against this rule Papists doe grosly offend in measuring out their prayers not by weight but by number as they will say so many Pater-nosters so many Avie-maries so many Dirges c. to obtaine their desires of God according as they are prescribed in their Rosaries and they presume to be heard by the merit of their much babling In like manner do offend all those which utter their minde to God with affectation of fine words as if they would court God or on the other side in a loose and carelesse expression or though using apt words yet they utter them without understanding or affection Quest But may we not at all make long prayers nor repeat the same petitions which will require many words Answ The case touching long prayer When there is cause wee may use long prayers we may use repetitions and therefore many words in some prayers namely when the matter of our prayer is large and when in repetition of the same things we do indeed renew and double our desires and do withall expresse a farther degree of seriousnesse and earnestnesse of our heart in putting up the said desires The examples of the prayers of David of Salomon Psal 51. Psal 119. 1 Kings 8.22 to 53. Dan. 9. Luke 6.12 of Daniel and of our blessed Saviour Christ Iesus who spent whole nights in prayer and therefore must needs use many words do give us a sufficient warrant But words in prayer without matter many words and repetitions without understanding and without new affections Mat. 6.7 and when men think they shall the rather bee heard for their Oratory or much speaking or when men make long prayers that they may bee thought to have a large gift in prayer or when they do it under any colourable pretence to serve their base ends Mat. 23.14 in these and in like cases long prayers and many words in prayer are unlawfull Fourthly the consideration of this infinite heavenly Majesty and goodnesse of our God and father doth teach us that when we pray unto him wee must performe it with holy adoration and devotion with all holy reverence alwayes inwardly in our hearts as also outwardly when time place and ability serveth with reverent and apt gestures of the body Reason 1 For Christ hath redeemed both our soules and bodies therefore wee must serve him and glorifie him in and with our body and spirit 1 Co. 6.20 which are Gods Reason 2 Though the essence of prayer consisteth in the desire and lifting up of the heart which must therefore be looked unto that it be rightly affected and though God be a Spirit and is not moved with bare bodily gestures Vse of befitting gestures in prayer yet befitting gestures are of speciall use in prayer as partly to help the inward man making the spirit more apt and lively and the minde to bee more attentive to what we are about and partly to expresse the inward devotion and affection of the heart But how far is a man bound in conscience to use outward gestures Quest and what gestures must wee use The worship of God consisteth not in outward gestures Answ The case touching gestures in prayer and when a gesture is not by him commanded it is not properly any part of Gods worship And the Scripture hath not commanded any particular gesture to bee used alwayes in prayer therefore the conscience is not bound to any thing certaine thereabout but left free to observe what in Christian discretion is fittest to be done In Scripture we read of variety of gestures in prayer as bowing the knees Eph. 3.14 Psal 95.6 Iohn 17.1 1 Tim. 2.8 2 Chr. 6.13 Mar. 11 25 Luk. 18 13 and prostrating the body this is most usuall and when we can conveniently is fittest to be used also lifting up the eyes and hands stretching out of the hands knocking the breast looking downe to the earth standing Luk. 24 30 Isa 38.2 sitting at meat and lying in the bed all these postures of the body have been used indifferently Rules touching gestures Yet some rules consonant to Scripture may bee given for our better direction In short ejaculations and in secret praier while a man is in company Neh 2.4 or on his way in his journey or the like in these cases bodily gestures are neither fit nor usefull No gesture is to bee used but such as is apt to stirre up or holily to expresse a right affection to God ward as either
but as a rich and bountifull Lord to his creature making his Sunne to rise on the evill and good Mat. 5.45 and sending the raine as well upon the unjust as upon the just These things God in his wise providence bestoweth upon wicked men knowing how to make use of them in humane society both in Church and Common-weale winning thereby to himselfe the glory of his patience and bounty drawing some to an admiration of his goodnesse leading some to repentance and leaving others without excuse at the day of iudgement Vse 2 Would any bee capable of making use of this invaluable benefit of praying acceptably unto God be they exhorted first to use all such meanes as God hath appointed by which they may be made the children of God by faith in Christ Iesus Gal. 3.26 Rom. 10.14.17 as hearing the word preached prayer c. then they must get good evidence that they are in state of grace and then be exhorted to come as children ought to come into the presence of so holy a Father putting off every sinne that may offend him putting on every grace that may delight him regard not iniquity in your heart cleanse your hearts and wash your hands in innocencie lift up pure hands without doubting pray in humilitie for with such sacrifice your Father is well pleased he will not despise such for God hath promised saying If my people that are called by my Name Psal 51 17 shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne and will heale their land 2 Chron. 7.14 Vse 3 All that with good assurance of faith can call God their Father may rejoyce in this that they are of the number of those who may improve this priviledge of praying unto God they are sure if they come not in their sinnes to speed For Iohn saith Whatsoeuer we aske we that is the children of God receive of him because we keepe his commandements and doe those things that are pleasing in his sight 1 Ioh. 3.22 Our doth note also that communion which Christians have one with another in one Father therefore even when they were to pray to God in the closet they were to represent God to their mindes in a notion which hath reference to their brethren as well as to themselves whence wee may collect Doct. All that would pray acceptably must hold a communion and good agreement with their brethren as those that have one common father to them all If a man had not beene in charitie with his brother and held not good agreement with him he was not to offer his sacrifice untill he had reconciled himselfe to his brother Mat. 5.33 The Apostle requireth that men lift up holy hands without wrath 1. Tim. 2.8 Therefore Peter would have all love exercised betweene man and wife that their prayers be not hindered 1. Pet. 3.7 For this common interest Reason 1 which Christians have in God maketh them neare of bloud as we speake having all one Spirit one hope one Lord one faith one Baptisme one God and Father of all Ephes 4.4 5 6. If men do not hold peace Reason 2 and communion with their brethren they cannot come in assurance that they themselves are Gods children for by their love to their brethren they may know whether they be beloved of God or no and may assure their hearts that their prayers shall be heard 1. Ioh 3 19.22 If they love not their brethren they remaine in death 1. Iohn 3.14 Vse 1 Here all proud scornful persons that because of parentage wit wealth or some such complement of nature do disdaine their poorer and meaner brethren may see how much they forget themselves have they not one Father if God be their Father The Prophet Malachy reproveth those which deale not well with their brethren Mal. 2.10 saying Have we not all one Father There are too many of this sort which will hypocritically say Our Father and yet scorne to have any communion with his children Yea the more they approve themselves to be Gods by holinesse of life the more they hate them and reproachfully use them and wish all evil unto them If these thinke they have God to their Father they must know that as the Apostle Iohn speaketh they are liers 1. Ioh. 4.20 because they love not their brethren What may be thought of those tongues that can blesse God and call him Father and yet curse and raile upon those which beare the true image of the same Father These things ought not so to be my brethrē saith Iames 3.9 10. Hereby all that call God Father Vse 2 should enforce upon thēselves the dutie of love and friendship to their neighbours holding with them the unity of the spirit in the bond of peace Ephes 4.3.4.5.6 because the whole bodie is but one the Spirit one c. and one Father of all we must endeavour therefore to bee one in judgement and one in affection that there be no schismes and divisions amongst us Let us love heartily without putting difference in respect of persons for which fault the Iewes are blamed by Iames Iam. 2.4.1 Cor. 11.22.30 and the Corinthians were severely punished by the Lord. Wherefore whensoever we come to God let us come in love to our brethren For how can we looke our Father in the face and expect good things at his hand when he knoweth that there are jarres and falling out betweene us and his other children our brethren Father which art in heaven I will first consider the whole description of him that is to be prayed unto and then come to the severall parts thereof This description can be true of none but of God We have fathers on earth and friends in heaven but no father in heaven or heavenly father but the true God It followeth therefore Prayer is to be made to the Doct. 3 true God And because prayer is a religious worship which must bee given to none but God I adde this Prayer is to be made onely to God Offer to God thanksgiving and Call upon me in the day of trouble saith God Psal 50.14 15. The Angell which had the everlasting Gospell to preach to them that were on the earth who went before the Angel which foretold the fall of Poperie saith Feare God c. and worship him that made heaven and earth Revel 14.7 Our Saviour saith expresly Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 4.10 He to whom prayer may be made Reason must have those all-sufficiencies which are to be found onely in the eternal and infinite God First he must be able to heare all men therfore Iames biddeth us aske of God Iam 1.5 that giveth to all men He must be able to give all things 1. Ioh. 5.14 If we aske any thing according to his will he heareth us He must be able to
humblenesse and submission of minde or griefe and contrition of heart for sinne or fervency or joy hope and confidence in God or the like The knees are bowed and the body prostrate to shew humble submission a sad countenance and teares serve to shew contrition lifting up eyes and hands expresse the lifting up the heart to God in the heavens in hope and confidence of a gracious hearing Salomon stretched out his hands to expresse his earnestnesse and fervency and the publican smote his breast and would not looke up to heaven that hee might signifie his sorrow and the sense of his unworthinesse In publique prayers a man must use such gestures as are prescribed by lawfull authority or if none bee prescribed such as are in common use in the particular Church in which hee doth live they being free from superstition The not observing this rule is the mother and nurse of much variance and sometimes of schismes in the Church of God In private prayer alone every man may use such gestures as his heart doth prompt unto him provided alwayes that they bee decent and beseeming the holy presence of God and the holy action in hand such as may stirre up and continue right affections in him and may also serve to expresse the right disposition of his heart when he prayeth If a man sit giving of thanks at his meat or at other times when hee prayeth being disabled that hee cannot kneele or stand up then for that sitting is not a gesture of reverence it is convenient that with iâ— hee expresse reverence and devotion in some other gesture or meanes such as is in use and may bee joyned with sitting I will end the answer to this case about gesture in prayer with these cautions That no man please himselfe in his greatest bodily devotion Cautions concerningâ— gestures in prayer when it is severed from inward truth and devotion of the heart as if God were well pleased with it for that is grosse hypocrisie When a man is disabled that hee cannot kneele or lift up his hands or performe other acts of holy reverence in prayer this must not discourage him nor yet breed a scruple in him whether hee may pray or whether his prayer shall be accepted for as I said gestures are not of the essence of prayer and it is truth in the inward parts which God loveth and accepteth And when a gesture cannot bee used but with paine to the body or to the endangering of health or distraction of the minde in prayer God requireth it not for gestures are then to be used when they do further Mat. 12.7 and not hinder the heart and spirit in Gods service And in this case God preferreth mercy before sacrifice The case touching the place of prayer Fiftly the consideration of Gods heavenly majesty and specialty of glorious residence in heaven doth teach us that prayer may bee made to God in all places all places here below are alike distant from heaven and God can heare as well in one place as in another Wherefore our Saviour breaking downe the partition wall which stood betweene Iew and Gentile saith Iohn 4.21.23 Neither in Ierusalem nor in that Mount as if they should bee more holy places than other should men worship the Father but the houre cometh and now is that the true worshippers should namely in all places worship him in spirit and in truth According to that of the Apostle I will that men pray every where 1 Tim. 2.8 lifting up pure hands without wrath or doubting But is not the Church a better place to pray in Quest and is not God more present there than elsewere and are not private prayers which are made there more acceptable to God than if they were made in other places I answere Answ Papists and popishly affected say so but without good ground But to resolve this case difference must be put between publique prayers and private In the time of the Gospell in the primitive Church while it was under cruell persecution any place agreed upon by the Ministers and people to assemble in for Gods publique worship was a publique place though it were a chamber in a private mans house for for a long time Christians had no other Churches Tertul. Apol cap 39. but common houses But when the Church was at peace houses were built of purpose and dedicated to God for his publique worship which therefore both in borrowed and in proper speech were well called Temples houses of God or Churches Places publique or private are in themselves alike holy and alike fit for prayer respectively namely the publique place for publique and the private place for private prayer For since the death of Christ all religious difference of place is taken away And Gods presence is not tied to one place more than to another Yet because Churches are set apart for Gods service in that respect they are to bee had in speciall esteeme and reverence so as to be wel and sufficiently maintained and repaired and kept comely with all such outward beautie and ornaments as are beseeming the pure worship of God Also they are to be resorted unto by all sorts diligently at times appointed for the publicke worship of God where all are to behave themselves reverently before the Lord And out of the case of necessitie these Churches are to bee imployed onely for religious uses Touching esteeme of Churches a meane must be kept betweene two extreames wee must not prophane them with Atheists nor yet superstitiously idolize them with the Papists When men are not necessarily hindered Churches are to be frequented where publicke prayers may be best made and are like to bee best heard not because the place it selfe hath more holinesse than any other but because God hath in special sort placed his name in those his holy ordinances which there are performed and is there present Mat. 18.20 according to his promise in speciall sort all the while that the congregation and people of God with whom we joyne in the Church are in the act of performance thereof The Apostle had the Church in such esteeme that from the holinesse thereof he endeavoureth to convince the Corinthians of the greater sinne 1. Cor. 11.22 saying Despise ye the Church of God but by Church he meaneth not the place of assembling but the congregation assembled Also it is better to pray in the assembly of the Church because there we have the helpe of the Minister and the examples of others devotions besides that there is an uniting of the desires of many unto God who delighteth in the joynt prayer of many in such assemblies As for private prayer private places not the publicke are fittest for them Therefore our Saviour warned his disciples that they should not like the Pharises make their private prayers in publicke places Mat 6.5.6 as in the Synagogues or corners of the streets but in private as in the closet c. If
in their mindes hee will write them that is hâ—e will give them faith repentance and their sinnes and iniquities hee will remember no more Here we see that God promiseth to give knowledge of him and faith in him as well as to forgive their sinnes nay therefore hee giveth faith and the knowledge and feare of him that in a way of mercy mixed with justice he may forgive that so as he saith 〈◊〉 righteousnesse being ou◠〈◊〉 faith Rom. 3.26 God might be just 〈◊〉 justifier of him which beleeveth in Iesus Christ elsewhere is said to have given himselfe for us Tit. 2.14 that hee might redeeme us from all iniquity which cannot be meant by satisfying Gods justice onely that so God if hee pleased might forgive iniquity and that man if hee pleased might beleeve as the diefiers of mans free will would have it but that he might purifie us to himselfe which he worketh by his spirit in the exercise of our * Act. 15.9 faith to be a people zealous of good workes This is the very end why God raised Christ and exalted him with his right hand to be a Prince and a Saviour namely to give repentance as well as forgivenesse of sinnes He doth not say Act. 5.32.32 to give forgivenesse of sinnes to the Israell of God if they will beleeve and repent but he saith absolutely to give repentance that is faith and amendment of life that their sinnes past might actually be forgiven Though faith be not in the text named yet it is understood in the word repentance faith being the first part of repentance whereby an unbeleever turneth from his unbeliefe and becommeth a beleever from whence followeth the whole change of a man by repentance to new obedience In this sense repentance is also taken Acts 2.28 as will appeare if we compare Saint Pauls answer to the Iaylours question Acts 16.31 with that of Saint Peters both answering to one and the same question in effect Peter saith Repent and be baptized Paul saith Beleeve and be baptized So that if Christ dyed and rose againe to give repentance and remission of sinnes he dyed and rose againe and was exalted to give faith and forgivenesse of sinnes Faith considerable in and about forgivenesse of sinnes is either primary or secondary The first is a beleeving in Christ that through him our sinnes may be forgiven and that we through him may bee saved The second is a beleeving that our sinnes are forgiven and that by Christ we shall be saved The first is a single and direct act of the soule Ioh. 1.12 receiving Christ and relying upon Christ and upon the promise of forgivenesse and salvation by him by vertue whereof a man is united to Christ and is ingrafted into him and before God is justified The second is a reflect act of the soule whereby in a mans conscience he hath some spirituall sense that he doth beleeve in Christ and that God hath forgiven him his sinnes and hath justified him through Christ by which act God doth by his spirit speake peace and comfort to a mans soule which is not that faith whereby wee stand just before God but that whereby we are assured our sinnes are forgiven and that we are in state of grace through Christ The primarie faith is that which is to bee chiefly prayed for in the behalfe of our selves and others before conversion The secondary faith is chiefly to be prayed for in the behalfe of our selves and others after we beleeve and are in state of grace and salvation Christs righteousnesse wherby a man is justified before God in that it was performed by Christ for man unto God is virtually and in way of right mans righteousnesse even before he doth actually beleeve and that because by the decree of God the Father and in the purpose of Christ it was performed for all that should through him beleeve But this righteousnesse of Christ is not accounted to a man nor yet is his in possession and use untill he doe indeede beleeve I speake of men of yeeres by that primary faith before spoken of nor yet is Christs righteousnesse ours in any comfortable sense of it to our selves untill we beleeve by that secondary faith before mentioned Now secondly I am to shew what it is to have sinnes to be forgiven Forgivenesse in proper speech is an act of Gods mercy in not imputing or accounting to a man his sinnes and thereupon in not punishing him for sinne Which act is called also in Scripture a taking away sinne A covering of sinne a blotting out of sinne a casting it behind his backe and the like To forgive sinne not to impute sinne and to be justified and discharged from the guilt and punishment of sinne is all one Act. 13 38.39 Here the sense of forgivenesse of sinne is to be inlarged and taken synechdocically for our whole justification and salvation that is not onely for freedome from guilt and punishment of sinne unto eternall death but also for acceptation unto favour by the imputation of Christs righteousnesse unto eternall life In this justification these two things are to be considered First the very act of forgivenesse of mans person in respect of Gods not accounting him a sinner Secondly the application and manifestation thereof unto a mans selfe wherby a man hath assurance that his sinnes are pardoned and doth actually injoy the benefits that follow forgivenesse Forgivenesse in both these respects are here meant That this may bee fully and plainely understood consider the whole order of justification It is first in the gracious purpose of the Father to forgive and justifie a sinner wherefore with the Sonne and holy Ghost he did fore-appoint him thereunto Secondly it is in the Sonne who being God and man did actually by his death and resurrection purchase this forgivenesse Thirdly it is in the holy Ghost who doth actually apply the grace and merit of Christ and so maketh a sinner capable of the favour and mercy of the Father through the merit of the Son When this application is made Christ actually by way of intercession presenteth the sinner unto his Father who thereupon doth actually receive him into favour Now after this act of acceptance of a man into favour is passed with GOD through Christ then the holy Ghost doth make application of it unto the conscience of him that is accepted In the justification of a sinner there is a blessed concurrence of the speciall acts of the three Persons in the blessed Trinity God the Sonne having made satisfaction doth also make intercession for him God the Father having imputed his sinnes to his surety Christ ceaseth to account them unto him and accounting Christs righteousnesse to him hee accepteth of him as most righteous The holy Ghost having made an inseparable union betweene Christ and the sinner he doth seale and ratifie this his justification unto him It must be diligently observed that though justification be but one individuall
causeth the will so to incline to good that it will imbrace the motion therunto perform it if he can For true saving grace is goodnesse making the sinfull and evil will of man holy and good Now the goodnesse and holinesse of the will of man reformed doth not consist in a bare power to resist evill and to doe good if a man will but it is an habituall disposing of the will to that which is good onely Hence it is that although by reason of the dominion of the flesh before a man is regenerate and by reason of the remaines of the flesh after he is regenerate he is apt to resist for a time may actually resist exhortations and motions unto good actions also is apt to take part with a temptation to evill and for a time to yeeld unto it yet this saving grace of God is so powerfull that in the end it prevaileth against all opposition made against it For this gracious work of God doth so cleare change the judgement will and affections and doth so powerfully purge and convince the conscience of a man that it taketh away froÌ„ him a wil to resist a motion unto good and it taketh a-away from him a will to take part with a tentation to evill so that his former unwillingnes to good his former willingnesse to evill ceaseth and therefore hee hath no longer a will actually to resist that which is good though in respect of the nature of the will there doth remaine a possibility of resisting if the will were otherwise disposed The will of man which was ill disposed having formerly lost its freedome to good being in bondage to sinne and to Sathan is now by this grace of GOD rightly disposed being freed and set at liberty to bend it self from sinne towards holinesse and iâ— thereby inabled actually to refuse the evill and to choose the good This alteration and change in the will of man and the effectuall determination of it by Gods grace infused is not made by any constraint of the will for the will cannot be constrained And it is without any the least infringing of the liberty of mans will in a most free production of his acts For it is effected by a gentle by a sweet and by a gratious drawing forth the act of the will in a morall way by force of argument and perswasion For it causeth together with the propounding that divine truths are received with that clearenesse and evidence in mans judgement that in reason hee neither can nor will chuse but beleeve them Likewise this good grace causeth sinnes from which a man is dehorted to appeare to him so odious and abhorrent that he in reason neither can nor will chuse but refuse and shun them when in a temptation they are presented to him Also it maketh the good to which a man is exhorted and moved to appeare so lovely so desirable and so choise worthy that he in reason neither can nor will choose but to imbrace it and endeavour to performe it 2 Cor. 8.16.17 In this manner was the will of Titus drawn forth into act according as Saint Paul testifieth when he saith Thankes be to God which put the same earnest care into the heart of Titus for you for indeed he accepted the exhortation This grace doth so strengthen the inner man with might by a plentifull and powerful shedding the love of God into mans heart that it causeth such an ardency of love unto God and causeth such an intension of will to please God and such a conviction of the conscience of his duty to God that the love of Christ 2 Cor. 5.14 to use the Apostles phrase constraineth him and prevaileth powerfully overcommeth his old contrary delight and concupiscence of the flesh so that the old man of sin cannot doe the evill nor yet hinder the good which it would Gal 5.17 For when God pleaseth to worke in man effectually to salvation hee doth by his grace first inlighten the minde and heale the will of its imbred aversenesse and adversenesse to good and of its pronesse to evill Isa 57.17.18 and this hee doth by his spirit ingenerating and infusing a spirituall principle of grace giving to man a divine new nature 2 Pet. 1.3.4 which is as the soule of the soul by which mans will is not left indifferent and indetermined to doe or not do but by which it is made apt Psa 119. â—0 and by which it doth bend and presse forward unto the performance of all such actions as doe tend to a supernaturall end such as tend to Gods glory and eternall life this hee doth by his prevenient grace then from this inward and vital principle God by his subsequent grace preoperating and setting man on worke the understanding will and affections do apply themselves according as they are occasioned by their objects and their God assisting the acts of faith hope and charity are drawne forth and perfected This grace therefore whereby a man is delivered from evil is not onely an habituall grace giving a power onely to the will leaving it in the pleasure of the will to suspend whether it will resist a temptation or no but it is an actuall grace improving the habituall power which God infused into the heart of man in the first act of true conversion which it doth by adding new strength whereby it assisteth and stirreth up the will and draweth forth its ability into the act both to nill and to shunne what is sinfull and to will and to doe what is honâ— and godly For as no man hath so much as a power to will to abstaine from sinne without habituall grace so neither can he actually abstaine from sinne without actuall grace The morall power of abstaining from sinne floweth from that good habit of grace which prevaileth over the naturall power of the will causing it to cease its indifferency to good or evill and to incline unto good onely and that not in generall as by the naturall power of the will it may doe but in speciall namely to the good of holinesse and honesty This good habit is by a speciall grace of God brought into act not onely to will but to doe that which is good Phil. 2.13 and acceptable in his sight For God not onely determines the will to the substance of the act by a way of determination naturall but also to the goodnesse of it by way of determination supernaturall This grace God giveth to one and not to another not because of his fore-sight of what one would doe and another would not or because one hath disposed himselfe for it by the readinesse of his will or by some other good worke and the other hath not but of his meere good pleasure Phil. 2.13 Therfore he that would have it must aske it of God by prayer That it is needfull to the producing of good workes of faith repentance new obedience and of
sinne is deprecated and his delivering out of sinne is prayed for whence may soundly be collected this doctrine following God hath an holy over-ruling Doct. 3 and disposing hand in the temptations and evils to which men are subject Hee can and doth restraine or give men up unto temptation he delivereth from sinne and out of sinne or suffereth men to fall into and lye in sinne even as in the holy wisedome of his soveraigntie it shall please him And this he doth and may doe without any the least touch staine or impeachment of his holinesse or being any way properly the author of any sinne as shall further appeare in the handling of this point Gen. 45.8.50.20 Exod. 14.4 The envious practises of Josephs brethren against him The hardening of Pharaohs heart Elies sonnes not harkening to the voice of their father 1 Sa. 2.25 Shemeâ—â— cursing of David 2 Sa. 16.10 The putting of a lying spirit in the mouth of Ahabs Prophets 1 Kin 22.23 The deceiving of those Prophets of the Idolaters mentioned in Ezekiel Ezek. 14 9 The blinding of the eyes Ioh. 12.40 and hardening of the hearts of the Pharisies Rom. 1.26 The giving up of the Gentiles to vile affections And the sending of strong delusion to those which receive not the love of the truth 2 Thes 2.11 All these that I may speak as the Scripture speaketh were of God or from the Lord which things though sinfull are said to be of God and hee speaketh as if he took all to himselfe not for that hee worketh them by an immediate hand of his providence For this were to make God the principall author of sinne which to conceive is blasphemy but because in those things hee permitteth something doth something and doth order and determine all things thereabout God before all times decreed Reas 1 what things should come to passe in time not onely all the good things that should come to passe by his working but also all the evil things that should come to passe by his permission The sinfull conspiracie of Herod and Pontius Pilate Act. 2.23 with the Iewes and Gentiles in putting Christ to death was no other Act. 4.27.28 then what Gods hand and counsell determined before to be done Reas 2 Gods providence and power is present to support and sustain in their naturall life strength all tempters to evill Act. 17.28 all actors of evill in his concourse to the substance of their acts Reas 3 God doth restraine chaâ—â—â— up Satan Iob. 1.12 Iob. 2.6 Psal 81.12 wicked men and a mans own evill heart or letteth them loose permitteth them to tempt even as he will Reas 4 God doth present when hee pleaseth such objects whereâ—â— a man through his owne corruption may stumble or be allured to fall into sinne The administration of certaine occasions and opportunities to sinne is often from God Reas 5 The Lord doth refuse to give his Spirit Mat. 13.11 1 Cor. 2.8.10.14 Deut. 29.4.5 without which no man can resist the first temptation or recover himselfe out of the least sinne or else doth 〈◊〉 it both to whom he will and when he will at his pleasure The Lord when he pleaseth Reas 6 doth withdraw his ordinary restraining and common graces and gifts of the minde whereby he suspendeth those powers of the soule which if they were not suspended might discerne betweene truth and falshood and betweene good and evill Rom. 1.28 he giveth many over to a reprobate minde to a minde void of judgement from whence vainnesse of imagination darkenesse of the understanding blindnesse of minde and hardnesse of heart doe follow as certainely as the darkenesse of the ayre doth follow the setting of the Sunne in the firmament God according as he pleaseth Reas 7 doth limit the sinnes of men both to the time when and to their bounds how farre and no farther Last of all God hath an hand Reas 8 of direction and ordering of mens sinnes ordering them in the manner of committing of them and directing them to their set object and to such good ends as he in his wisdome pleaseth Thus it is evident that God hath a hand in the temptations and sinnes of men Now that he is not blame-worthie or any way a cause of their sinne shall further be cleared For which cause let us consider these five things 1 First what God is in himselfe and in respect of man 2 How farre onely and no farther God hath a hand in mens sinnes 3 What acts come betweene Gods actions touching the action which is sinfull and the immediate act of sinne as it is sinfull 4 What are the ends that God proposeth and attaineth in those his actions 5 How God standeth affected to sinne both before and after it is committed 1 Consider first that God is holinesse it selfe his nature doth not admit of any possibility of erring Gen. 18.25 Heb. 6.18 or of doing any thing which is not holy equall good God is under no Law himselfe is his owne Law whatsoever therefore he doth according to the counsell of his owne will cannot be faultie Now Eph. 1.11 God doth all things according to the counsell of his will Moreover God is the Creator man is his creature God is an absolute Soveraigne no way bound to man to do him good or to preserve him from evill except he please to give him a promise He is so absolute that he needeth not give account to man of his actions nay Iob 33.13 because man when God had made him good did fall by his owne evil inventions or devices Eccles 7.29 he hath deserved that God should do him no good at all but that he should punish him with all evill Wherefore why may not his will be reason and equity enough why he will chuse some to be vessels of mercie and reject others to be vessels of wrath Rom. 9.18.19.20.21 and to dispose of all things concerning them that being left to themselves and to manifold temptations they shal worke out their owne damnation 2 If we consider how farre God worketh in evill all that can bee said that God doth in respect of sinne may as I suppose bee referred unto thoâ—e things mentioned in the reasoâ—â— of the point scil His decree His support of the actors and concurrance of his power to the substance of the act of sinne His permission His proposing of external objects His forbearing to give his sanctifying Spirit His withdrawing his common gifts of his Spirit whereby the powers of the soule become suspended and do cease to doe those good offices for man which else they might do His limitation of sinne and lastly His ordering of sinne to serve his owne ends as he pleaseth Now touching the counsell and decree of God to permit sinne and then for to leave man hardened in his sinne and last of all to punish him eternally for sinne no man hath cause to
Gods blessing upon it when these two meet namely Pro. 25. â—2 a wise reprover to an obedient eare it is both an ornament and an happinesse in every Christian societie Vs Even such persons as the Disciples which were alreadie converted and had received the true beginnings of sanctification Whence observe Doct. 5 Those which are already converted and sanctified are yet subject unto temptation unto sinne and to lye some space of time in it if the Lord please to leade them therinto and do not deliver them from it Gen. 20.2 2. Sam. 11. Mat. 26.78 Abrahams lying Davids adultery and murther Peters denying of his Master and that saying of James 3.2 In many things we offend all doth evidently prove it Reas 1 Sanctification is but in part while men carry about these sinfull bodies of flesh 1. Cor. 13. they know but in part and have received but the first fruits of the Spirit Rom. 8. There will alwaies be tempters Reas 2 in this life namely the world the flesh and the devill therefore there will be temptations in the best men and the more holy any one is the more malicious the tempter is and more vigilant to ensnare him God hath ordered that man Reas 3 shall be subject to falling into temptations even in his estate of regeneracy to try his watchfulnesse over himselfe and that he may alwayes see matter of humiliation in himselfe and be kept from being exalted above measure and that the power of God in preserving men from sinne and delivering them out of it may bee seene in their weaknesse This confuteth that most false Vse 1 and uncomfortable opinion of some that hold that after a man is converted he cannot commit a grosse sinne against his knowledge I referre them to the examples in the point If they shall denie that Abraham David and Peter were converted at such time as they committed those sinnes as I heare they do they contradict manifestly the holy Scripture for it is most cleare that Abraham had a justifying faith when he was called out of his owne countrey Heb. 11.8 which was before he told any one of his two lyes David was converted before he was King for God saith of him in the very rejection of Saul that he had found a man according to his owne heart Act. 13.22 Now his honest heart was not given him after he had committed adultery and murder but before Samuel anointed him to be King for when Samuel had thought that Eliab the eldest sonne of Jesse a man of an excellent presence had beene the man which God would chuse God doth tell Samuel that he looketh not on the outward appearance 1 Sam. â—6 7 but on the heart Peter likewise was converted before he denyed his Master for our Saviour saith unto his Father concerning all his Disciples except Judas that they kept his word and saith Ioh. 17.6.14 They are not of the world It is to bee wished that authoritie would restraine these revivers of old heresies lest they fret like a Gangrene and increase into more ungodlinesse 2. Tim. 2.16.17 This likewise confuteth the Vse 2 opinion of those that dreame of perfection of holinesse in this life I meane those that thinke that a man at sometime of his life may attaine such a degree of holinesse as not to sinne any more Indeed all Christians must be perfect in truth in desire and in labouring after perfection which yet shall not be attained in the highest degree untill we come to heaven This teacheth us what to Vse 3 thinke of those that boast they know not what temptations meane This argueth that the strong man keepeth the house and that they are like drunken men wounded but are not aware of it For if they were sanctified in truth the devill and flesh would ply them with manifold temptations Vse 4 Let none abuse this doctrine when they are reproved for their running into temptations and their falling into sinne to excuse or lessen their faults by saying the best men are subject to temptation It is easie to fall into sinne as they did but it is not easie to repent and rise out of their sinne as they did Vse 5 This likewise condemneth the ignorance and folly of those who looke that such men as are indeed godly and which make a more forward profession of religion then others should live without sinne Therefore if such happen to sinne they cry out upon them whereas they can applaude themselves and others which do ten times worse Let no man therefore give Vse 6 over his watch but be alwayes armed against his spirituall enemies for he shall meet with temptations wherefore let no man be secure but let him that standeth take heed lest he fall 1. Cor. 10.12 For the best men may have their slips If the Disciples of Christ be Vse 7 subject to temptations and sinnes then let no man be uncharitable in censuring either his neighbour or himselfe as if they could not bee in state of grace because they have beene overtaken with some grosse sin or because they bee combred with manifold temptations All the question must be what is a mans ordinarie walking and touching the sinne they are fallen into it must be considered whether they be convinced that it is a sinne or at least have had sufficient meanes to be convinced but will not be convinced and whether they delight in it or do wilfully lye in it and whether their temptations bee not by them wrastled with and resisted ordinarily for if they resist those sinnes of which they are eonvinced and do not willingly lye in any sinne then they are in estate of grace notwithstanding some fals and many temptations and they may in faith and with a comfortable expectation of helpe from God pray to be delivered out of them Vse 8 If the best men be subject to temptation then no man must thinke it strange that he is daily pestered with temptations neither must he be discouraged as if that befell him which did not befall Gods owne children All our care must be that we be not overcome of the temptation of which I shall speake more particularly in the next point A childe of God if he shall keepe close to God is in a most safe condition notwithstanding temptation For no temptation shall befall them but such as is common to men and God is faithfull and wil not suffer them to bee tempted above that they are able but will with the temptation make a way to escape c. 1 Cor. 10.13 Either God will keepe us from the houre of temptation Revel 3.10 or he will keepe us from the hurt of the temptation For in that Christ in all points was tempted as we are hee having a feeling of our infirmities both can and will succour his owne that are tempted Heb. 2.18 Heb. 4.15 Jnto temptation Our Saviour directing his Disciples to pray against sinne doth first will them to pray against temptation
and evill thoughts when he should pray Reas 2 Guiltinesse of conscience especially upon the committing of some grosse sinne together with ignorant conceits of God that his thoughts are like mens thoughts Isa 55.8 implacable and unapeazeable this maketh many a man afraid to looke God in the face This was Davids case Many because they have praied Reas 3 long and as they think have not beene heard hence they are discouraged and out of heart to pray any more So many things as hath before Reas 4 beene shewed are required to make a praier acceptable that it is hard to observe them all when we pray Satan doth Spite nothing Reas 5 more then heartie and faithfull prayer for by it his kingdome is undermined overthrowne and by it he himselfe is cast out of his possession and kept out wherefore it standeth him upon to use all his methodes and devices to hinder a man and either altogether put him by the duty it selfe or so distemper him with evill suggestions doubts false feares presumptions or some other hindrance that he shall be heartlesse faithlesse or meerely formall and hypocriticall in prayer making him content himselfe with the worke done but altogether carelesse how it be done Vse 1 This truth justly reproveth all such as thinke it an easie matter to pray therefore never prepare themselves before nor yet are watchfull over themselves when they are in the act of prayer but patter over certaine words of prayer thinke they shall go to heaven by their good prayers Indeed it is an easie matter to say our prayers you may teach a childe to say them but to pray our prayers aright as hath beene taught before out of the Lords Prayer is found by all experienced Christians to be no easie thing Ob. This doctrine touching the difficultie of prayer is enough to discourage men altogether from prayer Sol. By no meanes for prayer is a necessarie dutie and must bee done and withall it is a most profitable duty and will quit all a mans paines Besides it is not so hard to be done but that it is possible nay certaine that by the help of the Spirit of prayer it may be done in an acceptable manner In these cases knowledge of the difficulties do whet on desire and resolution and doth stirre up care and circumspection it is farre from discouraging any from the worke Wherefore the next use is let Vse 2 none be discouraged from praier because of the hardnesse of the worke Breake through all lets for pray you must Gen. 32.26 Hos 12.3.4 Jacob by much and strong wrastling did prevaile at last Do in the matter of prayer as men use to do in difficult workes Set to it with all care and watchfulnesse Set to it with all the strength which you have and which you can get We must do like those which whet and sharpen their tooles which are blunt and dul We must fetch prayers as David used to do out of meditations If wee shall raise up our mindes to heavenlinesse and get our faith in God strengthened and if we pray for the spirit of prayer and if wee will joyne with the spirit in prayer then much of the difficultie will be taken off The principall helpe to prayer next that of Gods help by his Spirit is the strength exercise of our faith Yea the Spirit of God doth both worke it and worke by it in prayer Means to strengtheÌ„ faith in prayer We may strengthen our faith in prayer by these considerations First from Gods generall goodnesse to every creature He is good to all Psa 145 9. and his tender mercies are over all his workes He giveth the beasts their food he feedeth the young ravens that cry Psa 147.9 Will hee not much more heare man when hee prayeth unto him He hath heard wicked men such as Ahab Manasses and others Secondly consider that God is all-sufficient and able to help Thirdly consider the universality of his promise made to them that pray and the extent of his mercie towards them He saith every one that asketh receiveth Thus David strengtheneth his faith in prayer saying Be mercifull to me O Lord for I crie unto thee daily Psal 86.3.5 for thou Lord art good and ready to forgive and plenteous in mercy to whom even to all that call upon thee This warrant to pray and these grounds of faith everie man as he is a creature hath in common with all men whereby he may be encouraged to pray and to expect a gracious audience But every childe of God who beleeveth in Christ in whom is the Spirit of God to sanctifie and cleanse the heart causing him to will and to endeavour in all things to please God all such have more peculiar grounds of faith expectation to be heard when they pray These may and must looke into the evidences of their adoption and sonne-ship They must consider whether they do not beleeve in Christ by such a faith which worketh by love but they must not say they have not this faith when their conscience can tell them that it is their desire that it may workby love and that it is their griefe when they faile in their duties of love to God or man now if they by faith have interest in Christ then they may know they are the sonnes and daughters of God Now when we can make good our title to God that we can call him by the spirit of adoption Rom 8.15.16 Father when we can with sonne-like affection call him our Father which art in heaven we may hereby strengthen our faith and assure our selves that he will both enable us to pray and will graciously heare and grant our prayers Is it so difficult a thing to Vse 3 pray aright then is it thus with any man or woman that in prayer they have found that their hearts have beene enlarged their spirits raised up their thoughts gathered in and composed their mindes intentive and attentive their faith strengthened and their conscience eased upon this their heartie and devout powring out their soule unto God O then let them blesse God for it for by his grace they have done a great and difficult worke they have done a blessed and most happie worke It is our great faults that we can onely complaine of our defects in prayer and not also take notice of and be thankfull to God for his helpe in our prayers Which fault if wee would amend we should finde lesse defect and more helpe from God in our prayers hereafter One thing yet remaineth to bee spoken of in a word or two before I conclude which is to answer this question Quest What are wee to doe after we have endevoured to pray aright Answ I answer first wee must not bee carkingly carefull aboâ—â— those things concerning which we have prayed Thus much the Apostle implyeth when he saith Phil. 4.6.7 Be carefull in nothing but in every thing by prayer and