profit unto salvation nor can ill works do any hurt Sec. Eph. Pagit loc cit Libertines yea and innocent and sinlesse creatures 1. The godly because they not being under the Law but under grace and the immediat direction of the Spirit they cannot be said to transgresse the Law 2. Neither will the wicked be found guilty for they not being obliged to do any thing or to use the means for obtaining of grace nor to mourn for sin repent pray c. they cannot be guilty of the breach of any affirmative at least precept nay say they those who will not follow such a course do run away from Christ to themselves from the Gospel to the Law and the further they go on in that way they must provoke the Lord the more all their performances being an abomination unto him whom without Faith which they have not they cannot please Heb. 11.6 We may not now stay to confute these Dreamers Only for removing what is now objected against the wicked their obligation duty and liberty to pray We would offer these few Assertions Asser 1. The Gospel as it is not opposite unto and destructive of the natural and morall Law so neither doth it abolish or diminish that obligation which the Law at its first promulgation did lay upon the sons of men We are no lesse then the Jews lyable to that curse Gal. 3.10 If we do not obey it in all things how doth the Apostle Rom. 3.21 abominat the Antimonian fancy Do we then make void the law through faith God forbid yea saith he we establish it Turks Pagans Jews and Christians Beleevers and Unbeleevers are all alike under the directive and mandatory power of the Law And therefore since Prayer is a morall duty prescribed in the first Commandement and which Pagans by the dark lamp of nature have discovered as flowing from the dictates of the primaevall Law which God at first did write in the heart of man and doth yet so far abide in man as he is a reasonable Creature that though he hath not a Law yet by nature he may do the things contained in the Law Rom. 2.14 15. There is yet so much light in that old ruinous house as to discover a Deity and to point out this sanctuary and refuge in the time of need and accordingly the most rude and heathenish people have hither run for help in the day of their calamity What ever in their vain imaginations they fancied to be God to it they made their addresse and presented their supplications So that Antimonians would do well to go to School and learn of them the truth of this particular The heathen Mariners Ionah 1.5 6. did prove better casuists they knew better what course to take in that tempest then if they had had those Seducers to have taught them yea such Dreamers should have been a greater offence to them then sleeping Ionah If they thought strange to see one man not busie at prayer in that storm what would they have thought of him who would have told them that they should not pray That they themselves would do better to sleep then to take Gods name in their mouth I think they should not have cast lots for finding out the man for whose cause that evill was upon them but the Antimonian without deliberation in Ionah his stead should have been cast into the Sea Asser 2. As the moral and natural law doth bind and oblige all men so in every man there is some power and ability for doing and performing what it doth hold out unto him as his duty we do not say that men by nature are able to keep any of the commandments in a spiritual manner much lesse that they can perfectly keep the commandments but that they can do the thing commanded they can perform the external acts and the substance of many moral duties Though 1. the principle from which 2. The end to which And 3. the manner of performance be corrupt and naught Asser 3. As the unregenerat are obliged to do having gotten some light to discerne their duty and some power and ability for doing so if they make conscience of their duty and honestly endeavour to improve the little strength and few talents which they have received their labour shall not be lost for albeit gracious habits be not acquired by our labour and industry but immediatly infused by the Spirit of God as without our physicall concurrence and activity so also without any kind of moral-influence and causality by way of merit and deserving on our part yet by frequenting the Ordinances for I do not now speak of those who are without the pale of the visible Church and going about duties as we are able though we cannot do so much as make our selves negatively good and to be without sin yet we may thus become lesse evil and not so indisposed and unfit for grace some thing of the stubbornesse of the will and of its aversenesse from what is good may be removed and some inclinations though moral and not gracious may thus be wrought begotten and stirred up in the heart and the man like the scribe Mark 12.34 may be brought near to the kingdom of God and though the Lord be not tied to such previous dispositions so that he must help forward the work and bring it to perfection when and where these are placed or that he cannot work without such legal and previous preparations yet ordinarly he observeth that method it is his usual way to help us when being sensible of the (h) 1 King 8.38 plague of our own hearts we are wrestling and tugging at duty and seeking after him in the use of the means he hath prescribed So that in carrying on of that blessed work we may take notice of these severall steps 1. God by the common operation of his spirit doth awaken the secure sleeping sinner and lets him see his misery 2. He discovereth to him his duty and the way how he may escape and come out of that state 3. He stirreth him up and setteth him a work 4. After that for a while the man hath wearied himself in thus wrestling by his own strength the Lord humbleth him and layeth him low and makes him despair in himself and see that by his doing he cannot help himself and having thus killed Then 5. he waketh (i) Deut. 32.39 alive and having wounded then he heals and maketh the spirit of bondage a forerunner of the Spirit of Adoption and when the poor sinner is thus as it were hopelesse and helplesse then he pointeth out to him the brasen serpent that he may look (k) Isa 45.22 to it and live And thus wee see how legal performances and the use of the means in the strength received though it be but litle riddeth room in the heart and maketh way to the right embracing and closing with Christ In that 1. it taketh off the heart in great part from vain and sinfull objects
what is our great work but to maintain a communion with himself and in (ſ) Phil 4.6 every thing by prayer and supplication with thanksgiving to make our requests known unto him Which singular priviledge rather then duty or task being the subject of this Treatise I humbly offer to your Ladyship the practical Volumn thereof divided into three Parts which as having the same scope and being of the same nature we would not separat in the dedication but rather beg pardon for bringing so small a Present as to my pains therein to your Honour But Madam here you have a soveraign remedy for all diseases a Gatholleon and never failing medicine brought from the paradise of God and a branch pluckt off that tree (t) Rev. 22.2 the leaves whereof are for the healing of the nations when all Physicians become of no value and can do no good this will work the cure and all other Medicines without this will in the issue prove corrosives and fewel to feed a worse disease and a (u) Mal. 2.2 compared with 2 Tim. 3.4 5. curse in stead of a blessing I am not ignorant that not only Poets of old 24 have fancied but also several Chimical Physicians and of late the learned Dr. Van Helmont and Osuala Grembs have seriously asserted and laboured to prove that there is a Panacea and general remedy which may suffice for expelling and curing all diseases and when I first read in that great Orator and Philosopher Dr. Helmont his general remedy for all Feavers and saw the Ingredients specified under such names as the most judicious Physicians whom I consulted either professed they understood not what he meant or were not able to convince me that they hit right in their conjectures I was so anxious that had I not known that work to have been opus post-humum I verily think that in the vacancy of the Colledge I might have undertaken a voyage of purpose to have seen that great Symmist of natur's mysteries and heard his mind and learned from himself but though I had obtained my aim how poor a purchase had I made how uncertain are the conjectures of the most able and experienced Artists and how unsuccessfull often are the proper remedies of best known diseases and how short a while did Paracelsus himself live who yet could speak of a remedy and diet that might perperuat the life of man and yet for a litle knowledge of this nature what diligence and pains will men undergo But here is brought to your Ladyships hands a compleat and perfect Panacea not for one kind of disease but for every malady ye have the receipt sent from heaven Is any afflicted let him pray Jam. 5.13 and ye have the word of the great Physician to assure you of it's success and himself undertaking the cure and recommending the use of it Ps 50 15. Call upon me in the day of trouble and I will deliver thee here a remedy not only for bodily but also for soul-diseases in every season and occasion in every state and condition this hath place we may use it in the time of health and prosperity as well as in sickness and adversity as here it will remove so there it will prevent and hold off the rod and the curse it will purge and sanctifie mercies and purifie and prepare the heart to receive enjoy and improve them aright 1 Tim. 4.4 5. It is profitable for all things and at all times it will not like other Medicines lose it's vertue by frequent using but will prove as successfull to morrow as to day we can never use it in vain Isa 45.19 Here a subject well worthy of our meditation diligence and inquiry concerning which I hold forth no other lesson then what I desire daily to be learning and practising and to mourn for my dulness and negligence in following this heavenly trade and that my heart hath not been more enlarged in writing and preaching such heavenly necessary sweet and soul-establishing Truths And now Madam I presume to offer to your Ladyship my mean labours in this fruitfull field not that I might take occasion to proclaim your honour knowledge c. as your Ladyship would not allow nor permit so neither were it very suteable for me to undertake such a task but that I might intreat your honourable patrociny and favourable acceptance and might make a publick acknowledgement of what I owe but am not able otherwayes to pay to your Ladyship and that I might as a Minister of Christ exhort and excite your honour to abound more and more in the practise of this spiritual and soul-enriching work thus your Nobility Possessions great Parts c. will prove great blessings indeed and you blessed in the use of them and when all creature-enjoyments will take wings and flye away which is the earnest desire and shall be the prayer of him who hath laid hold on this opportunity to testifie that he is MADAM Your Honours much oblieged and humble Servant Mr. Alexander Pitcarne Dron 20. Jan. 1664. 1 Mali coguntur esse ne viles habeantur Si quis ex nobilitate converti ad Deum caeperit statim honorem nobilitatis amittit c. Salv. lib. 4. de guber Dei 2 Est huijus saeculi labes quaedam macula virtuti invidere c. Cicer. pro Corn. Balbo jam pudori probitati virtuti rectis studiis bonis artibus nihil est loci Cic. Titio sam 5. fraudis atque insidiarium perfidiae plena sunt omnia Cic. de petit consol hoc tempore obsequium amicos veritas odium parit Cic. in Lael Ad multorum amicitiam faciliorem aditum haebet nequitia audacia quam cujusquam virtus integritas Cic. 3. art in ver a multis ipsa virtus contemuitur venditatio quaedam atque ostentatio esse dicitur Cic. Phil. 13. 3 Boni inepti atque inertes vocantur mihi contingat inquit Seneca iste derisus aequo animo audienda sunt ista imperitorum convitia ad honesta vadendi contemnendus est iste contemptus Rari quippe boni numero vix sunt totidem quot Thebarum porta vel divitis ostia Nili Juven sat 13. 4 Stemmata quid faciunt quid prodest c. Tota licet veteres exornent undique cera Atria nobilitas sola est atque unica virtus Juven sat 8. Cui vita labat perit omnis in illo Nobilitas cujus laus est in origine sola Quis enim generosum dixerit hunc qui Indignus genere praeclaro nomine tantum I◠signis Juven sat 8. 5 Eadem omnibus principia eademque origo Et alibi aequat omnes inquit Seneca cinis pares nascimur pares morimur nemo igitur altero nobilior nisi cui rectius ingenium c. D. Plato ex Siculo quodam vocat prophanos dementes miserrimos tom 2. Georg. vel de Rhetor. pag. mihi 161. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euripid.
lusts Jam. 4.3 If Antinomians would only plead against lip-labour formality and hypocrisie in drawing nigh to God and that none should with that impudent woman Prov. 7.14 dare to approach Gods Altar that thereby they may either cloak and palliate their sins that they may commit it with the more freedom and lesse suspicion or that thereby they may hire God and purchase a licence from him to follow that cursed trade if I say those Seducers would only argue against lip-labour and hypocrisie in Gods service all the servants of God and the Word of God would joyn with them for that 's not prayer but pratling not service done to God but an intolerable mockery of his holy Majesty that 's not to draw nigh to God but to step aside from him for while the heart is removed all is removed and the (n) See Ch. 4. distance is still made greater and greater but under this Pretence to cry down the use of the means which God hath appointed for healing and softning the heart is as abominable as to teach that these who are on the way to hell should continue in that way and not endeavour to go out of it and turn that they should not (o) Mat. 7.13 14. strive to enter in at the strait gate nor search after the narrow way that leadeth unto life O! but may these Seducers say without faith it is impossible to please God Heb. 11.6 Wherefore then should these who have not faith spend their time and strength in wrestling with duties which since they cannot please God cannot profit the workers Ans Without faith it is impossible to please God as his friend as reconciled to him as his son c. There is no justification nor peace with God without faith whereby we lay hold on him who is our (p) Eph. 2.14 15 16. 1 Cor. 1.30 peace reconciliation righteousness and sanctification without faith the person cannot please him the state and condition of the man is unsafe naught and loathsome to God and therefore the work cannot please him The tree must be good before it bringeth forth good fruit the Lord first hath pleasure in the person then in his work first he had respect to Abel then to his offering Gen. 4.4 Yet in some (q) Placere Deo est non modo communiter approbari tanquam voluntati suae non adversum quomodo omnia bona naturalia indifferentia dicuntur placere Deo sed ita acceprari tanquam c. placere Deo est justificari D. Paraeus in loc respect the works and endeavours of the unregenerate wh◠are on their way to a change may be said to please God the travail and pangs of the new birth our wrestling with the strong man till he be cast out cannot be displeasing to him for whom thus room is made in the heart yea not only these works which have a more immediate connexion with grace are thus in some respect pleasing to God But also the very first endeavours and breathings after God do so farr please God and are approven of him as that he will accept of them as some steps though not in yet towards the way so that by these the man is brought a little (r) Mark 12.34 nearer the kingdom of God he is in some measure fitted and disposed for grace And the Lord in these three respects may be said to be pleased with and accept such endeavours and duties performed by men not yet (ſ) 1 Joh. 3.14 translated from death to life though looking with natures eye weeping and being a little annointed and (t) 2 Pet. 2.22 enlightned by the common operation of the Spirit towards God 1. (u) Or in these four respects ◠Negatively 2. Positively 3. Comparatively and 4. Relatively Positively because as to the matter and substance these duties are good and agreeable to the rule though as to the manner and way of performance there be many defects 2. Comparatively and that in these two respects 1. Because God is better pleased with such approaches to him then with the running from him to the excesse of riot and though the Sow when washed is still a (x) 2 Pet. 2.22 Sow and hath not laid aside its nature yet it is more pleasing or rather if ye would expresse it negatively lesse displeasing then when she wallowed in the mire yea and 2. Because such performances and endeavours are more acceptable and agreable to the will of God then the omission and not performance of these duties Nay our Divines generally confesse that the moral (y) Virtutes morales fidelium specie formaliter non differre à virtutibus Ethnicorum ab Aristotele definitis multis conatur ostendere Frid. Wendel phil mor. lib. 1. cap. 7. quast 2. idcirco in Christianorum scholis docendas cap. 1. quaest 12. vertues of Pagans and the exercise of these were upon the matter good and that the doers though they did not refer their work to a spiritual end were less guilty and evil then if they had omitted these duties albeit upon a spiritual and theological consideration they might well be called by (z) Vid. August vindicatum apud Chamier panstrat tom 3. lib. 4 sophismata Bell. refutata Augustine splendida peccata beautiful and shining sins 3. Relatively as means which he hath appointed to be the way of conveighance of grace and which he so far accepteth as usually to make them reach the end Thus Rom. 10.17 Faith is said to come by hearing and why not also by prayer While Cornelius was fasting and praying behold a messenger from heaven was sent unto him to shew him what he should do Act. 10.20 While Paul was praying Ananias was sent unto him to open his eyes Act. 9.11 17. We will not enquire whether Cornelius and Paul were then converted or not But behold here an (a) In that a voice from heaven should send Cornelius to Peter to enquire after him and Annanias to Paul to enquire for him extraordinary blessing upon the use of the ordinary means thy prayers and thine almes saith the Angel to Cornelius Act. 10.4 are come up for a memorial before the Lord Enquire for Paul why what 's them atter For saith the Lord Act. 9.11 behold he prayeth O sinners whose trade hath been to destroy your selves in departing from God O! all ye who are yet strangers to this heavenly employment of speaking with your Maker I have a glad message unto you to day what ever have been your provocations or whatever be your present fears yet look up to him whom ye have so often provoked and if ye will forsake the evil of your wayes and present your supplications unto him ye need not fear he will not deal with you as Solomon dealt with (b) 1. Kings 2.17.23 Adonijah as would appear in that particular did most humbly supplicate Solomon though the reasons alledged by Diodati and others might prevail with Solomon justly to
advert least we make a wrong application and think we are walking by rule and sailing to the right harbour while we are following our own sensual and groundlesse imaginations We do not plead that a mistake and wrong glosse of the promise but that the promise it self according to the true and genuine meaning sense and scope of it is a sufficient warrant to pray for what it holdeth out and as the promises may be mistaken so also the precepts but they leave not off to be a rule because of our error and ignorance 2. Though we should have our recourse to the precepts for coming to a right up taking of the promises yet would not the promises therefore become a secondary rule and the precept the first and radical warrant What must be made use of as a mean for understanding any part of Scripture must not be judged to be the ground and foundation of it And as to these means the general helps in expounding of Scripture have here place we must pray the Lord to open our eyes that we may see his mind we must diligently compare Scripture with Scripture especially general and particular promises together and the returns that have been made to the prayers of the Saints in accomplishing of them may give not a little light c. But how the commands to which we are only sent in the objection can be such a proper mean and help I see not the precepts holding out our duty and the promises our reward which two are very different 3. Obj. (d) Ibid. Abraham prayed for Sodom Obj. 3 Gen. 18. Moses for Israel Exod. 32. Paul for the conversion of the Jews Rom. 10.1 And we should pray for all men 1 Tim. 2.1 Yea for persecuting enemies Mat. 5.44 But there is no promise made to such prayers Ans This Objection doth not conclude that which is in controversie it s one thing to say that the promise is the alone and adequate ground of prayer so that we may not pray for what we have not a promise against which this argument may be urged though to little purpose and it s another thing to say as we said that the promise is a sufficient sure and infallible rule and warrant to pray for what it offereth Albeit there may be other grounds to pray where that is wanting Yet it may be a sufficient warrant though not the sole and only warrant But 2. the promise doth extend to every thing that is good Ps 84.11 Ps 85. â—2 Ps 34.10 c. And therefore unlesse these prayers have not some good for their object and so if they be not sinfull which none dare affirm they being commanded of God they must be grounded upon a promise and accordingly have met with successe when the conditions have had place and as to the instances in the objection 1. If there had been ten righteous men in Sodom Abraham had prevailed and the whole Citty had been spared 2. And the Lord did answer Moses his prayer and did not destroy that stubborn generation Exod. 33.14 17. 3. Pauls prayer was so far heard that many Jews were converted And 4. many a time have persecuting enemies been reclaimed and in answer to the prayers of those whom they put to hard sufferings they have been converted And as thus 1. the object of such prayers being good 2. the successe great though strange and admirable So also 3. the qualification of such prayers they being poured out in (e) See parâ— 2. chap. 2 faith do evidence that those supplicants did not want a promise for their encouragement Thus we may conclude that precepts and promises are like veins and arteries in the body they are inseparable and go hand in hand the promise implying a command for God did never promise to reward our will-worship or to give what we should not ask and pray for and the command is a promise for he never commanded the seed of Jacob to seek his face in vain the precept sheweth unto us what we should do and the promise what we may expect and shall receive The Lord in the Covenant first and last out of his meer good pleasure for our encouragement in his work hath made these two reciprocal and relative our doing and receiving our doing our duty and receiving a gracious reward and thus the commands and the promises must be no lesse inseparable these being nothing else but an intimation and declaration of the former two It s true God needed not have indented with us for our hire while he sent us to work in his vineyard and we as his creatures had been obliged to obey but the terms of his Covenant are more sweet and condescending and now he who cometh to God in the way of commanded duties must believe that he shall not want his reward heb 11.6 And thus the Lord with two strong and golden cords doth draw and bind us to our duty 1. by his authority and command 2. by his mercy and free promises And O! what sutable affections may these stir up and work in us the one reverence and godly fear and the other cheerfulness love and confidence And from this last consideration we may collect that the promises are not only a sure and infallible but also the most proper and direct ground of prayer for though the precepts be the most proper and immediate rule of doing and so of prayer as it is a duty and under that general notion yet the promises are the most proper and only ground of prayer as â—t is a mean for obtaining the desired blessing and mercy which is the more special and as I may call it specifical consideration of prayer and the promises are the only ground of confidence and faith which is so necessary to the acceptable performance of it As to the fourth whether divine (f) We use the word providence according to the vulgar but â—east proper signification which should rather be called the effect of providence providence taking the word not formally for the eternal and immanent act of Gods counsel but effectively for the outward and temporary (g) Ad divinam providentiam spectat non tantum 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verum etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration or as it is operative and by the effect declareth and manifesteth Gods eternal counsel to us It may be ask't I say whether and how far divine providence may be acknowledged as an intimation and declaration of the preceptive and approving will of God and so when and how far it should be made a rule of our actings or prayers And albeit this debate and enquity may seem occasional because of the affinity between the rule of our actions and prayers yet without any culpable digression we may speak a little to it in thesi yet only so much as may help us to a resolution of this quaeree which in these late dayes of confusion and oppression was so necessary
casuists Who as (o) Guil. Camb. in Hiberuia pagâ— mibi 790. latrocinaturi preces ad Deum fundunt utpraeda offeratur praedam pro munere d Deo oblatam arbitrantur neque vim neque rapinam neque bomicidium Deo displicere persuadentur nequaquam illum velle sibi hanc occafionem praebere si peccarent into peccatum esse si occasionem non arriperent haec Camb. ex J. Good Cambden reporteth suppose that a booty is sent to them from God and that they would sin if they improved not such an opportunity as God did offer unto them and they do not think that violence oppression theft man-slaughter c. displeaseth God because God would not offer them an opportunity to sin and yet he openeth a door to them for doing these things and followeth them with successe You will say the Lord sendeth us to his works as our instructers and monitors Psa 19.1 Psa 46.8 Mic. 6.9 Act. 10.17 Rom. 1.20.21 c. Ans We do not deny that Gods works have a voyce but for the most part not easily understood it s like the hand-writing upon the wall which though the Astrologers and Caldeans did see yet they could not find out the meaning and interpretation of it It s true that providence is 1. a sure commentary as being no other thing buâ— the product and execution of Gods purposes and decrees but as Gods decrees are not our rule so neither any intimation or declaration thereof As Prophecies and predictions which show us what God purposeth to do or permit are not as we have heard so neither providences which declare what God hath done or permitted to be done the one holdeth out to us the object of Gods decrees as future the other as present or past and so if the former be not a warrant for us to do neither can the latter justifie what we have done 2. Though providence cannot discover our duty yet it discovers to us much of God His works proclaim his glory his mercy justice forebearance wisdom power holynesse c. And thus by necessary consequence though only secondarily and indirectly they may discover unto us the (p) Because the light of nature without any immediat revelation may serve to discover it naturall as some call it worship of God that he is to be feared obeyed loved c. and upon this account the Gentiles are said to be guiltie in that while by the creatures and works of Gods hand they did know him yet did not worship him accordingly in that they did not put in practice that lecture concerning the glorifying of God which the volum of creation and providence did hold out unto them Rom. 1.21 20. Yea 3. as to the instituted worship of God and the duties of the second table which we ought to perform one towards another the works of providence do not define determine and declare what we should do or not do in that kind and so are an unfit umpire and judge to determine controversies amongst men or concerning the positive worship of God and the right maner of glorifying him yet in that they manifest his eternall power and God-head Rom. 1.20 they may 1. in the generall show unto us that God is to be obeyed in all things he commandeth though they do not in particular declare what he commandeth yet supposing that to be known by whatsoever means though no other be possible but a revelation whether mediate or immediate of his will and appointment the works of Creation and Providence may serve to discover that bond and obligation under which we lie as his creatures to obey whatever he commandeth notwithstanding of all the pretenses that sense and selfe-interest can alledge to the contrary And 2. they may be so far usefull and subservient to us who have the light of the word for making us come to the knowledge of particulars that they especially if they be considerable or not ordinary may prove to us so many monitors items and memento's to make us ponder our wayes and compare them with the right rule thus the rod is said to cry to the man of wisdom that he would ponder what is good and what the Lord requireth of him that thus he might repent and turn from his evil wayes Mic. 6.9 8 10. c. And accordingly Josephs Brethren hearkned to what the rod said to them and were convinced of and humbled for an old crime Gen. 42 21 22. Thus also mercies are said to speak and to invite us to repentance Rom. 2.4 and to bear witnesse for God and against the wicked wayes of men Act. 14.17 but alas many make both Gods rods and mercy's become false witnesses and to speak that which the Lord never appointed them to say they make mercies sing some pleasant tune for lulling them a sleep and the rod to sound a retreat from the service of God and with him to say what should ye wait any longer on the Lord 2 King 6.33 Thus Saul imagined that the rod did point out to him the way to Endor 1 Sam. 28.7.15 thus mercies to such become (q) Proverb Sirenum canâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crocodili lachrymae Syrens they sing to them till they sink them and rods become Crocodiles by their teares they draw the passenger from the right way and then drive him to his ruine O! beware then least thou mistake the voyce of providence that thou run not to thy lusts and carnall interest to consult with these while it sendeth thee to the word and see thou sit not down satisfied with the streame which is offered as a guid to lead thee into the fountain make not the rod say what it cannot and hath no commission to speak though it may open the window that the sun-beams may enter in and anoynt thine eyes that thou mayest see the light though it point out the fountain yet light must come from the sun and water be brought from the right fountain It cannot testifie (r) Mic. 6.9 what is good and what the Lord requireth of thee without far lesse contrary to the Word it may be an additional and cumulative but must not be made a solitary witnesse The Lord hath warned thee that if thou make it bear witnesse to the goodness or badness of an action or cause or concerning his approving or disapproving will that it will prove a lying and false witnesse Eccles 9.1 2. Eccles 8.14 c. He recalleth thee from following such a blind guide and sendeth thee to that sure and infallible rule His laws and testimonies as absolute arbiters to judge and determine what is light what darkness and what right what wrong Isa 8.20 And wo to him that dare add unto the Word of God and set up another rule as if it alone were not compleat perfect and sufficient Prov. 30.6 Rev. 22.18 Deut. 4.2 Deut. 12.32 And here Papists and Sectaries these two great extreame do meet and joyn together in accusing though upon
call to thee to pray for them for without them thou canst not obey the (c) Rom. 12.13 Rom. 13.7 8. c. commandment of paying tribute of owing nothing to any man thou canst not be hospital and distribute to the necessity of the Saints c. 4. And as the want of them doth thus hinder the performance of several duties so it is a great temptation to many sins O! saith Agur Let me not have poverty least I steal and take the name of my God in vain 5. Go to the Lyons and Ravens and they will teach thee thy duty they cry to God in their own way the eyes of all things wait upon him that he may give them their meat in due season Ps 104.21 27. Ps 145.15 Ps 147.9 They cry with the voice of nature and will not thou lift up thy soul and thy heart to God indigence maketh them groan and will it not send thee to the Throne and make thee cry to thy Father that he may pity thee 6. What we get by prayer hath a heavenly excellency in it though it were but a morsel of bread it hath more dignity in it then all the gems and diamonds and all the imperial Crowns of the world which come by the hand of a common providence all these things are but the bones without the marrow the whole Turkish Empire saith (d) Luth. in Gen. Luther as great as it is is but a crum which the Master of the family casts to the dogs but be it little or much that is given in return to prayer it is a blessing indeed and part of the childrens bread and it 's excellency appeareth in these particulars 1. In that it is a stream flowing from the purest fountain to wit the love and good will of our Father it is a fruit of love and a seal and pledge of love and as it cometh from love So 2. it tendeth to love it is a coal to enflame our affections and to warm our heart it is a motive and layeth an engagment on us to love our kind Father who visiteth us every morning with his tender mercies but prayerless souls take no notice of Gods hand nor do they much value his love Hence 3. it is a mercy indeed a promised and covenanted mercy as it cometh without that vexation heart-cutring and distrustfull care and excessive toyl and labour so it is enjoyed with less fear and is free of the snares and temptations that otherwise use to accompany it the blessing of the Lord maketh rich and he addeth no sorrow with it Prov. 10.22 It is by prayer that the creatures become good to us and are sanctified as to their enjoyment and use 1 Tim. 4.45 4. The right and title of possession doth add very much to the worth and goodness of things though not in themselves yet as to us who possesse them for 1. Who doth value what a theef robber usurper or oppressor doth possesse 2. How quickly may he be called to an account and as in a moment with disgrace be stripped naked of all yes though there were not such hazard of losing them yet an ingenuous spirit yea a moral Pagan would rather chuse a little to which he hath a right then thus to enjoy great revenues Prov. 16.8 5. We use to judge and esteem of the worth of things by their price especially if laid out by a wise man and good merchant but every morsel of bread the meanest creature thou gettest in return to thy prayers is the purchase of blood it cost more then a world though thou wert the greatest Monarch on earth by all thy Crowns thou couldst not purchase a right and sanctified title to the meanest of the creatures silver and gold may give possession and a civil right but they cannot give a spiritual right unto and a sanctified use of the least crum of bread and therefore we must ask in his name who hath paid the price and in whose blood our mercies must be washen that they may become pure and sanctified and may prove blessings indeed O then since thou canst not enjoy these things in mercy and in love unlesse they be given in return to thy prayer let this be thy way which is not the way of the men of this world though it be an easie and safe way and though only the right and approven way but you will say who doth condemn this way Ans Though few dare with their mouth belch out such atheisme yet in their heart and by their life and practice too many say O let us rather chuse any other way let us imploy our wit care and industry and if that will not do the turn let us add falsehood and deceit and whatsoever course else though never so unlawfull and unjust yet if it be called our own and if we by it be thought to help our selves we will rather follow that way then rest on Gods care and providence 1. because think they if we may enjoy them without God we may be masters of them and dispose of them as we will we may cut and carve for our selves and like him Hab. 2.5 enlarge our desires as hell 2. Because we dow not away with such preciseness tenderness and circumspection in our whole conversation and such zeal and fervency in prayer as is required and therefore we rather work and toyl a week then pray half an hour we rather sweat at our calling then take such heed to our steps We know not we are not acquaint with we love not and cannot endure that way but we know our business and like our work and when it s done it s done and we are at rest but if we get any thing by prayer our work is but as it were to begin we must yet watch over our hearts and wayes and take heed how we use and employ what we have gotten we must return the sacrifice of praise to God for his bounty in giving c. And therefore the Apostle had reason to exhort us That in every thing by prayer supplication and thanks giving we should make our requests known unto God Phil. 4.6 Not as if the Apostle and we now while we are pressing this necessary though much slighted duty would have you enlarge your desires after these things or be too solicitous about them and peremptory in your requests and prayers for them No no if our zeal be spent that way as alas too often it is that will marre the acceptance of our prayers and bring down a curse rather then a blessing but the end and scope of this exhortation is that we would live in a constant dependance upon God committing to him our selves and all our affairs begging his blessing on all our wayes and endeavours and that whatever we get and enjoy be it little be it much it may prove a blessing and may be given in mercy and in love that we may have the sanctified use of all we enjoy and grace to improve
reprobat and those who have committed that unpardonable sin against the holy Ghost c. WE need not ask if we should pray for others the Law of God the (a) Jam. 2.8 royall law of love and the constant practice of the Saints do point out this duty and as a threefold cord bindeth us thereunto first then God hath commanded us to pray for others Jam. 5.16 1 Joh. 5. â—6 Secondly he hath promised to answer 1 Joh. 5.14 16. Jam. 5.15 Thirdly he hath accordingly answered those prayers that have been put up for others Gen. 20.17 Exod. 33.17 Job 42.9 8. and though he be a reprobat for whom the Saints do pray yet they shall not lose their labour their prayers shall return into their own bosome they shall not return empty and without a blessing but shall bring with them an answer of peace to the supplicant Psa 35.13 Fourthly not only the Godly have required the mutuall help of one anothers prayers 2 Cor. 1.11 1 Thes 5.25 2 Thes 3.1 Heb. 13.18 but the wicked also as being convinced of the need they stood of the Saints prayers and the good which might be expected from thence 1 King 13.6 Act. 8.24 Fifthly as the Saints have desired others to pray for them so they have been carefull to (b) Orat apostolus pro plâ—be orat plebs pro apostolo oro se omnia membra orant coput pro omnibus interpellat August in Psa 34. perform that duty towards others Col. 1.9 2 Thes 1.11 Exod. 32 31. Exod 33.16 Numb 21.7 1 Sam. 7.9 and Christ our head and leader while on earth prayed not only for his disciples Joh. 17. and for the unconverted elect v. 9.20 but also for his bloody persecutors Luk. 23.34 And how did he weep and pathetically lament over apostat Jerusalem Luk 19.41 Luk. 13.34 and he now liveth in heaven to make continuall intercession for his people Sixthly not only hath our blessed Saviour thus by his example taught us this point of our duty but by his command leaving us a pattern in that (c) Ideo non dicimus patermeus sed noster nec da mihi sed da nobis quia unitatis magister noluit privatim preces fieri ut scilicet quis prose tantum precetur Cypr. in lib. de orat Dom. comprehensive directory Mat. 6.9 to pray for others whensoever we pray for our selves and whatsoever we ask for our selves thus we are not there taught to say my Father give me forgive me c. but our Father give us forgive us c. And thus we are more straitly bound to that duty then if either in the preface or the close there had been an expresse command insert to pray for others for thus we are taught to pray for our brethren not only at some seasons and occasions or when we will but alwayes whensoever we pray for our selves and not to ask only some few things for them but whatsoever we ask to our selves and why should we not wish desire and petition all those good things which we desire to our selves to those whom we are bound to (d) Mat. 19 19 love as our selves what indigence and (e) Prose orare necessitas cogit pro altero autem charitas fraternitatis hortatur Autor operis imper in Mat. cir prin tom 2. hom 14. necessity will drive us to ask for our selves that brotherly love should draw us to desire and petition to others and love being a more kindly motive then necessity and the good of others a more noble attractive then self interest it must be a better evidence of sincerity to pray for others then to pray for ourselves You will say must we then pray for all and every one For Answer we shall bring some conclusions partly negative partly affirmative Concl. 1. Concl. 1. We abominat the Popish conceit of praying for the dead as 1 foolish and unprofitable for after death the judgement Heb. 9.27 then we must appear before the tribunal of Christ and be stated into an inalterable condition which all the devotion of Papists all their masses and supplications cannot change 2. as groundlesse and unwarrantable having no command nor precedent in Scripture yea nor from the first and purest antiquity and reason can here have no place for the Saints want no good and they fear no evil which are the two occasions of prayer mentioned by the Apostle (f) The two grounds of prayer mentioned by the Apostle 1. the want and abfence of some good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The presence or fear of some evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.5 and 5.13 and an irrevocable sentence is already past upon the damned where the tree is fallen there it mustly for ever Ecles 11.3 the evening is come and there can be no more working in the Lords vineyard every one must now receive his reward according as he hath employed the day past David would pray no longer for his child when he heard it was dead the reason he bringeth in reference to the childs bodily life and being here again in the world is applicable to the state and condition of the soul there can be no alteration after death and therefore he would pray no more for either the childs bodily being here again or concerning the eternal portion or spiritual condition of his soul 2 Sam. 12.23 The Saints are now at home and rest secure till the day of the resurrection when soul and body being united shall partake of glory and happiness according to their several capacities to all eternity and till that day they rest upon Gods word as to the resurrection of their bodies which is another kind of (g) This appeareth to me to be the main ground of difference which with submission Ioffer to the consideration of the judicious word then the word of promise which believers on earth plead in their prayers It is the sentence of a Judge and would an earthly Judge take it well if any man should petition him to own and stand to his sentence They are not now on their way nor in the (h) Preces ge mituslachrymae arma sunt athletarum in stadio versantium in agone sudaentium non victorum in caelo triumphantium Tilen synt part 2. disp 49. § 22. condition of a Viator and traveller they are now above ordinances they are no more under the means what then can prayer profit them As for the popish Purgatory that Chapel in which all these Saints are conveened who call for the prayers and masses of the Roman Church or rather that prison in which are detained those captives till the Romanists by their devotion purchase their liberty our Divines long since have thrown down the imaginary partition wall betwixt that goal and hell and have shown that those (i) Mat. 5.26 prisoners shall never be able to pay the uttermost farthing and therefore shall never be set at liberty and it was no difficult task to overthrow a
and who will condemn (g) 2 Sam. 12.14 16. David his fasting and praying that his child might recover notwithstanding the Prophet Nathan had revealed unto him that he should die which message he might have looked upon as a peremptory sentence and not as a conditionall threatning Since then we are obliged to pray for our selves notwithstanding of whatsoever decree though known to us why may we not also pray for others whatever be the decree of God concerning their everlasting estate I grant there is some difference we being far more necessarily and indispensably bound to our great master and Lord then to our fellow-servants there is nothing can be imagined so long as he giveth us leave to work in his vine-yard and casteth us not out that can liberat us from that duty we ow to him the subordination being essentiall the bond and ty must be indissolvable but love being the measure and as it were rule of our duty to men when we know our labour will be in vain though we may in testimony of our love appear for them yet we will hardly find a ground whereupon to build an obligation thereunto and therefore a revealed decree though it doth not make our endeavours for the good of our brethren unlawfull yet it may liberat us of that obligation under which otherwise we did ly it must alwayes be our duty to pray for our selves but to pray for others only then when we can look upon our prayers as a mean for their good You will say if it be not our duty then we must supererogat and walk without rule when we pray for these whom we know to be in a hopelesse condition Ans Albeit there arise no obligation from the generall command to pray for all which is the rule that falleth under the present disquisition yet there may so much obligation arise from other grounds as may warrant our practice and will have the force of a Law to him who is prest to act upon such a motive Thus our Divines disputing against the Popish supererogation do maintain that what they call evangelical counsels hath the strength of a law when some speciall circumstances do concur invite yea and engage him who obsolutely and abstracting from such a state and condition is not obliged so to act thus saith (h) Davenant determin 32. vitam ducere virginalem in genere res consilii est non praecepti atque sic videtis ca quaconfilia haud incommode dicuntur si operis speciem consideremus fieri tamen posse praecepta aliquando si speciales circumstantias penfitemus Davenant to live in perpetull virginity in the generall is the matter of counsell and not of precept there being no generall command obliging all to continue in that state yet Paul having the gift of continency c. found himself obliged by the authority of God to continue in that condition and as to our case if we would reflect upon the decree we may forbear to pray for those whom we know to be cast-awayes yet if we will abstract from that sentence which we are not obliged to reflect upon though it be revealed to us the Lord not having made it our rule and would consider them as our brethren there is no restraint lying upon us why we may not put up a prayer for them yea and by thus abstracting from the decree which only gives to us a supersedeas it would appear that we bring our selves under the obligation of the general precept pray for all men and althâ—ugh we would suppose that command in the present case viz. of a known decree still to be expired yet there may as to some men arise an obligation from their special relations unto them Though the Lord did reveal to Parents and Pastors c. that their Children and people c. were reprobates yet its hard to affirm that they might not pray for their salvation not as if they might pray the Lord to alter his decrees but abstracting from these though revealed to them that they might intreat that the object of that decree might be altered and that their dear relations might be taken out of a stare not of reprobation from which we do suppose they do abstract but out of a state of sin and misery and put into a state of grace and happiness and though some from thence might infer that they thus prayed the Lord to change his eternal purpose yet as they should abstract from the antecedent so from such a consequence and consequent and absolutely pray for that to our near interests which in it self and to them is good and desirable Thus we should rather play the part of a Metaphysician then Logician And that we may make such a kind of Theological abstraction seemeth to be certain from what hath been said Art 1. And the former consequence is as valid in the case of Peters avouching and adhereing to his master as in this case for Peters denyal was revealed unto him yea the same argument may as well be framed against Christ his praying that the cup might passe from him while he knew that it was decreed that he should drink it Nay though a prohibition were added to a revealed decree yet it would appear from the practice of eminent Saints that our hands were not bound up for albeit the Lord had revealed to Samuel his purpose to reject Saul 1 Sam. 15.11 26. adding a prohibition upon the account that he was rejected not to pray any more for him Ch. 16.1 yet it would appear that this restraint was rather a relaxation of the command and a permission granted to Samuel not to pray any more for Saul though his King then a peremptory prohibition for albeit Samuel came no more to see Saul till the day of his death yet he left not off to mourn and who can imagine then that he left off to pray for Saul Ch. 15 35. So the Prophet Jeremiah though he knew that the Lord had purposed to cast that people out of his sight and thereupon had received as would appear a peremptory prohibition to pray no more for them Ch. 7.14 15 16. yet forbeareth not to pray for them though the Lord had told him that he would not hear him though he did cry ver 16. yet he would cry until he met with a second prohibition having the former reason annexed to it Ch. 11.14 yea he would not yet cease so that the command is renewed the third time Ch. 14.11.12 and notwithstanding of all these prohibitions he still prayeth as it would appear from the rest of that prophesie that he continued a supplicant for Israel untill the day of his death the book of the Lamentations clearly shew Thus also Moses continues to pray for a stubborn people after the Lord had said to him Let me alone Exod. 32.10 A prohibition seemeth to have more in it then a revealed decree and yet it did not bind Moses Samuel and Jeremiah would not be
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
trades-man through neglecting his calling suffer his tools to rust he will make but bad work when he cometh to use them O! but as in other arts so also in this our heavenly trade frequency in acting diligent use and exercise begetteth both facility and delight if we were not too great strangers to a heavenly communion good thoughts and spiritual meditation would become more familiar kindly and as it were natural to us and therefore frequency in doing is not the least part of our preparation for duty to which we shall now only add the other two we promised here to speak to viz. Watchfulness and Meditation 2. Then 2. Watchfulness We must watch unto prayer Eph. 6.18 1. Our spirits are lazy and sluggish and we are very prone to fall asleep unless we watch over them and often rouse them up saying with that holy woman Judg. 5.12 awak awak 2. Our lusts are alwayes in arms and the devil watcheth for an opportunity against us and is it time for us to sleep while the enemy is standing at the gate and some of his forces already within doors We cannot step one foot but Sathan hath his train laid to blow us up the world is Sathans bird-lime to intangle us or rather gun-powder which our lusts are ready to set on fire and should not we be on our guard continually And albeit the enemies main design be to spoil the treasure and take away the jewel yet he hath a greedy eye at all that is ours therefore we had need to watch over our eyes our hands our tongue our thoughts our passions c. if any one of these be let slip within his reach he will not fail to improve the advantage and every sin as it may provoke the Lord to turn away his ear So it will indispose and turn our hearts from the duty it is of a stupifying nature it is as (e) Mr. Gura spir arm part 3. pag. 605. where ye will find this argument handled at greater length one speaketh the devils opium wherewith if be be suffered to anoint thy temples thou art in danger to fall asleep 3. we should watch and observe the many mercies we receive and our daily sins and failings our weakness and manifold wants all which may be fit materials for our prayers which being pondred and kept on record will prove a good help for the duty 4. We should watch that we may hear when we are called to come to the throne that we may observe every season and opportunity of prayer that we may hearken to the voice of Gods dispensations towards us and may welcom every messenger he sends out to invite us to come before him that whensoever he saith to us as he did to him Psa 27.8 seek ye my face our heart like his may be ready to reply thy face Lord we will seek If thus we could discerne and did carefully improve the several advantages offered unto us what maner of Christians how powerfull and mighty in prayer would we be If we were such watchmen and students in holiness as becometh the Lords supplicants and those who by profession are agents and pleaders at the bar of heaven and before the (f) Psa 47.2 great King with what diligence would we (g) Pleaders at the throne of grace would be great students that they may be able to improve the several to picks of divinity for carrying their plea and cause study our hearts and study our lives and the several stâ—ps of providence our condition exigence c. that we might know when to come and what to say while we appear before the Lord. O! if we did thus prepare and watch unto prayer with what reverence and confidence with what importunity fervency and zeal might we (h) Psa 62.8 Third branch of preparation is meditation pour out our heart before him we should not want mater nor words we might pray pertinently and seriously and far more successfully then for the most part we do 3. Meditation is a good preparation for prayer it is a token for good when we can say with David Psa 5.1 Lord hear and consider my meditation When the (i) Verbaque praevisam rem non invita sequuntur Hor. agere volentem seÌ„per meditari decet nam segniores omnes inceptis novis Meditatio si rei gerendae defuit Auson de lud 7. sapient The Hebrews do use one and the same word for signifying to meditate and to pray viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus be word Gen. 24.63 where Isaac is said to have went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred either to pray or to meditate and it were to be wished that these two in our practice were not separated that as that word may be applyed to So what is signified by it may be found in all our prayers heart by meditation inditeth a good mater the tongue will be as the pen of a ready writer Psa 45.1 Meditation will facilitat the work and direct and excite the worker it will give eyes to the blind hands to the weak and bring in provision for the empty If we were to speak to some great person especially if to a King how would we pre-medirate and ponder what we should say and how we should carry our selves in his presence and yet we will be at no pains to meet the great King it is true he will accept of the sighs and sobs of mourners though we do but (k) Isa 38.14 lament as a dove and chatcter as a swallow and crane he will pity and shew mercy but alas we basely abuse this astonishing condescension Ah! should we be negligent and irreverent because he is tender and indulgent Many complain for want of enlargment and because of deadness and coldness in prayer that wandring and impertinent thoughts break in c. but will not be at the pains to prevent these evils by watchfulness and meditation If thou wouldst set some time apart seriously to ponder and meditate what a great and dreadfull Majesty and yet how loving and mercifull thou hast to deal with that would beget both reverence and confidence if thou wouldst consider his omni-presence and omni science this would stir thee up to watchfulness it would six thy heart and prevent wandring thoughts if thou didst remember his power and omnipotence his fidelity and truth this would strengthen thy faith and expectation of success if thou wouldst consider who thou art what is thy distance as a poor creature and yet more in that thou art so great a sinner and he the just and holy Lord this would beget humility and godly fear if thou wouldst lay to heart thy several wants and what thou stands in need of for (l) 2 Pet. 1.3 life and godliness what are thy straits and dangers and what kindness the Lord hath hitherto she wed and what long-suffering and patience he hath exâ—rcised towards thee and what are the mercies which from time to time thou
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