few things might also be mistaken in other things of greater concernment And thus we may see what a wofull snare the infallibility of the Roman Church hath proven and still will be to deluded Papists while they adhere to it 6. The Christian sacrifice must be 1. (x) Vid. Calvinum loco citando spiritual 1 Pet. 2.5 and will the tongue without the attention and concurrence of the spirit and mind be a fit Priest to offer such an oblation 2. It must be reasonable (y) Vid. Paraeum Bezam in locum qui docent hunc Textum optime interpretari à Petro 1 epist 2.5 Ergo includit orationem Rom. 12.1 and is it reasonable to do the work of the Lord negligently and while we are imployed in his worship not to attend what we say this were to run upon the curse Mal. 1.14 Ah! shall we having a male in the flock offer to God a corrupt thing hath he not deserved the best Ah! what have we to give and shall we think any thing too good and our hypocritical performance without heart and life to be acceptable service such deceivers are cursed but God will not be mocked Let us remember the sad threatning against that people Isa 29.13 14. for drawing near to God with their mouth and honouring him with their lips while their heart was removed and did not concur in the work and let us hearken to the exhortation Eccl. 5.1 2. Let us take heed to our steps and watch over our thoughts while we approach before the Lord that we may not offer up to him the sacrifice of fools the tongue is the hearts messenger let it not then run un-sent and go to God without an errand Let the lips saith (z) Dictent labia quod habet cor August in Psal 39. cum oratio spiritualis sit Dei cultus quid magis alienum est ab ejus natura quan à labiis tantum non autem intimo animo proficisci Calv. in 1 Cor. 14.14 Augustine speak what is in the heart though the tongue be imployed in the work yet it must not be the chief agent mens orat lingua loquitur the tongue can speak in prayer but it cannot pray lip labour is no devotion but a ready way to atheism and contempt of God if the heart were filled with suitable thoughts of his majesty excellency and goodness it durst not thus slight his worship and service and the longer we continue in thus dallying with his ordinances we grow the more bold and impudent till at length we cast off all fear and reverence It s a sad thing that any should be so careless and negligent as to suffer his mind to diverted while he is speaking to God and that any should be so foolish and irreverent as to entertain discourse with the servants while he is looking up to the King and presenting his supplication to him but yet it is more intollerable and scarce credible that amongst those who profess the name of Christ there should be found a generation so impudent as to plead and maintain that it is not necessary that we should know or attend to what we say in prayer Must not Sathan as (a) Unde discimus qualiter quam effraeni licentia grassatus sit Satan in Papatu nonne Paulum pro idiota habent Deum ex professo contemnunt videmus ergo quam impune apud cos Satan ludat in eo autem diabolica corum contumaâ—ia se prodit quod monati tantum absunt a paenitentia ut ferro igni tam crassam corruptelam tueantur Calvin in 1 Cor. 14.16 Calvin lamenteth have much power over these men O! but it is a dreadfull judgment to be given over to the Spirit of delusion But (b) Suar. loc cit cap. 5. sect 7. Suarez objecteth that it is difficult yea morally impossible to be so attentive in prayer as not to give way to some distractions and wandring thoughts And would God require of us a condition that could be so hardly performed Ans But it is more impossible to the holiest man on earth to keep the Law perfectly and not to sin against God and shall we therefore say that the Lord in his most holy Law doth not require perfect obedience of us and shall our sins thus become no sins The Lord once gave us power which through our own fault we have lost and disinabled our selves but shall the Creditor lose his right because the Debitor hath wasted the stock he intrusted him with Our ability cannot now be the rule and measure of our duty and what we owe to God And Suarez might as well have brought this argument against the spiritual performance of any duty as against attention in prayer for failings and infirmities will alwayes accompany our best way of performance what must we not at all then endeavour and shall we do nothing and albeit in prayer wandring and impertinent thoughts will now and then intrude themselves yet we may drive them away as Abraham did the fowls which came down upon the carcasses and watchfulness and attention is a good preservative for preventing and also a sit remedy for curing this evil and the greater the danger be we should the more diligently use the remedy and though some sits may still recur yet the disease may thus be kept from proving deadly if thou stir up thy heart to attend if thou set a guard and keep watch though impertinent thoughts may notwithstanding creep in yet they shall not be able to marre the acceptance and success of thy prayer as shall appear at greater length Part 3. where we shall speak to the case concerning wandring thoughts O! but if we give way unto and do not strive against them and if they be suffered to grow up and over-spread the whole duty and thus to choak the good seed what cropt can be expected How can we saith (c) Quomodo te a Deo audiri postulas cum te ipse non audias vis esse Deum memorem tui cum rogas cum tu ipse memor tui non sis Cyprian de orat domin 2. Fear and reverence Cyprian imagine that God will hearken when we our selves will not hearken and that he should hear and regard those prayers and requests which we our selves do not regard or attend unto It is unreasonable to desire and foolish to expect any good from or a gracious answer unto such irreverent unadvised and unsavoury supplications But 2 Albeit thus we must attend and be serious in the work of the Lord yet that is not enough we cannot serve God acceptably in any point of his worship far less in prayer unless we do it with reverence and godly fear Heb 12.28 This godly fear is so necessary that it is frequently put for the whole worship of God and a holy man is often described by it and as it is thus so excellent in it self and so necessary for us so it prevaileth
more readinesse yeelding and condescension in him then in the Father that he interceeds and deals with the Father that he may come that length 5. There is but one Mediatour between God and men the Man Christ Jesus 1. Tim. 2.5 As to the places objected To the 1. Chrysostom and Theophylact think that by the Spirit Rom. 8.26.27 is meant the miraculous gift of Prayer then poured out not only upon the Apostles but on others whom God occasionally called to be the mouth of and to speak in their Christian meetings But that gift being 1. temporary continuing only with the Christian Church in her infancy And 2. being peculiar only to some and at certain times when they were assembled with others And. 3 not agreeing with the context And 4. the word not being found in that sense in any other place For the Spirit of grace and supplication promised Zech. 12.10 was to be poured out upon all the saints and converts of the house of David and amongst the inhabitants of Jerusalem we cannot approve this interpretation 2. Ambrose by Spirit there understands the new nature and regenerat part So the word is frequently used in Scripture and we can see no inconvenience that can follow upon this interpretation yet when we compare this with other places which seem to be parallel with and exegetick of it we think the third and most common interpretation should rather be embraced that the Spirit there is said to make intercession for us not properly as if the holy Ghost did pour out a Prayer for us but effectively because he helps and enables us to interceed and pour out acceptable Prayers thus the Spirit is said to be sent in our hearts (i) Clamat dupliciter tum quia fiduciam filialem intus in cordibus excitat tum quia foris ore clamare facit Paraeus in Gal. 4.6 crying that is making us to know that God is and inabling us to call him Abba Father Gal. 4.6 Rom. 8.15 And we may observe how the one place explains the other and the text in the objection for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit crying Gal. 4. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit whereby we cry Rom. 8. and the Spirit of your father speaking in you Math. 10.20 And thus we may see that the Spirit interceeding must be nothing else but the Spirit whereby we are inabled to interceed if we must thus interpret the Spirit crying why not also the Spirit interceeding Is there any greater inpropriety in the one phrase then in the other especially since they are parallel both holding out one and the same thing the worke of the Spirit on our heart inabling us to cry and pray Yea though we made no comparison and did not reflect on other Scriptures the words themselves carry in their bosome a clear confutation of that fond glosse in the objection and point out the true sense and meaning For. 1. hath the Spirit a tongue to cry And. 2. to whom would he cry Abba Father whose (k) Cur urus filius sit alius non sit filius de patre est filius de patre est Spiritus sanctus sed ille genitus est iste procedens Non omne quod procedit nasâ—itur quamvis omne precedat quod nascitur c. August cont Max. Arrian lib. 3. cap. 14. Son is the spirit As to the other if the Spirit doth truly interceed for us then whose are those (l) Spiritus non gemit sed docendo efficiendo ut nâ—s gemamus c. Camer praet de Eccl. pag. mihi 221. groans that cannot be uttered 3. What force is there in that reason added to shew that the Spirit helpeth our infirmities and teacheth us how and what to ask if his intercession be not causall by helping and inabling us to pray and while he doth thus inspire and breath-in Prayers and supplications in us by these as his own work he may be said to interceed for us our (m) Non autem Spiritus sanctus in seipso seu secundum eipsum orat aut postulat sed quod in nobis habitans secundum actus nostros postulat postulantes nos facit postulationem nobis inspirat Cajetan in locum intercession being the effect and result of his assistance enlargement and manifestations and so may denominat him and be called his as the cause though not properly and as the subject And thus unlesse we will divide what are conjoyned and pluck out this one word intercession from what goeth before and followeth after there is no occasion offered from this place to Gerhards mistake in which he goeth alone having none either popish or protestant Divine except one whom (n) Camer loc cit Camero calls (o) If that doctissimus Interpres be the learned Beza as Would appear from his Annot on Joh. 14.16 though he pleadeth that the Spirit in some sense may be called our Advocat which we do not deny yet he is far from thinking that the Spirit doth formally interceed but imputeth such an assertion to the Arrians Vid. Annot in Rom. 8.26 doctissimum Interpretem who joyneth with him of these we have perused But all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Arrians Macedonians Acatians these fighters against the God-head of the holy Ghost may run to this Glosse as their city of refuge And of late Mr. John (p) See this impudent man judiciously refuted by Mat. Pool in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bidle though he professeth that he doth not deny the Deity of Christ yet he taks much pains in arguing against the Deity of holy the Ghost and Gerhard his (q) Though he doth assert yet neither he nor any other I have seen do debate the point concerning the Spirits intercession and therefore breifly we offered some reasons for refuting that conceit glosse of this text is one of his main pillars As to the other Scripture Joh. 14.16 We answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered Comforter in our translation it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath diverse significations and according to the subject matter may be (r) Vid. Seap. Pasor Leigh Crit sac in verb. rendred to comfort as it should be in the place cited to exhort to plead or to pray But 2. granting that the word there and as applyed to the holy Ghost might be rendered advocat yet that place can to little purpose be made use of for proving the conclusion there laid down For he is a poor Advocat or he must have a weake cause who leaves off to plead and begins to supplicat for his client The word when rendered Advocat as (s) D. Hammond on Joh. 16.8 D. Hammond observes is taken from and must be so interpreted as it agrees with the custome of pleading causes among the Jews none of which was to supplicat or pray for the plaintiff to which customes he applyeth the Spirits pleading Christs cause against the
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
desirable the worst of men may have much light together with much hatred and enmity at what they know to be good and right and often they could wish that their light were darkness that they might with the greater liberty and freedom follow their course they could (t) Like to the siug gard who lying on his bed said O! si hoc esset laborare wish that sin were duty and evil good and then there should be no better Saints and Perfectionists then they they would become the greatest Puritans in the world But it is far otherwise with the children of God they wait upon the breathings of the Spirit and stir up the seed and habits of grace in the heart they love their duty and delight to do the will of God who hath not given unto them the spirit of fear but of power of love and a sound mind 2 Tim. 1.6 7. Sinners are students in evil and plot how they may do wickedly but good thoughts arise in their mind without study and meditation and therefore as it were casually and by chance as to their labour care and providence But the Saints study how to do that which is commanded and would be well-pleasing and acceptable to God and sinfull motions arise in them without their consent and contrary to the desire of their heart it is with them as it was with the Apostle when they would do good evil is present with them against their will Rom. 7.21 2. As to their welcom and entertainment as good motions do thus come to carnal hearts before they be sent for So they are hardly used when they come they are unwelcom guests and there will be no peace till the house be freed of their trouble and any service and entertainment they meet with for the time is most uncheaâ—full and constrained but if they be civil and modest and call for no more but some external easie and not costly service as to pray hear sermon c. some obedience for the fashion must be yeelded but without love and delight the heart still protesting against the work and while employed therein saying with that people Amos 8.5 When will the Sabbath be gone and the sermon ended c. Thou comest to the work unwillingly and followest it with unchearfulness and weariness and goest away rejoycing that thy task is finished but if some inward work and heart-exercise be required thou cannot away with such task-masters thou must shake off that intolerable yoak and some one way or other ease thy self of that weary some burdon any Physician though never so miserable and accursed must be imployed rather than thou shouldst thus be held on the rack If Cain be pricked in conscience he will go build a City and by business abroad labour to calm the storm within Saul calls for musick Judas runs to the halter and Felix throwes away the nipping plaister c. But it is mater of sad regrate to the Saints when the Lord with-draws the awakning and quickning motions of his Spirit and with what importunity will they pray the wind may blow Ye may hear them with the spouse thus panting after the heavenly breathings Awake O north wind and come thou south blow thou upon my garden that the spices thereof may flow out Cant. 4.16 and when the precious gaile cometh they will sit down under Christs shadow with great delight his fruit will then be sweet to their taste Cant. 2.3 But you will say Obj. may not the unconverted taste the good word of God and the powers of the world to come and not only be enlightned Ans but also taste of the heavenly gifts Ans Yes they may Heb. 6.4 5. But 1. that taste is rare and not usual 2. It is superficial and not satisfying And 3. it is not pure and spiritual (u) A word in the by to that weighty case concerning the difference between a temporary flash and the solid and pure joy of the holy Ghost 1. It is rare and seldom attained by any reprobat and then it is not a work of meer morality and nature but must proceed from some though not proper and peculiar to the Saints nor sanctifying and converting operation of the Spirit Hence they are said to be made partakers of the holy Ghost v. 4. And because it is thus singular and extraordinary therefore a most terrible and extraordinary judgment is denounced against such as have thus been brought so near the harbour and yet turn sail that they shall never taste of the pardoning mercy of God nor get grace to repent v. 4.6 But 2. their taste is superficial and slight in comparison of that which the converted find it is not meat to them it maketh them not grow they taste spiritual things as cooks do the meat which they dress for others they could not live upon what they thus eat but must have their meals beside or rather as they who serve at the table they find the smell of the meat but eat none of it though some ordinary dish may be left for them yet they must have nothing of the more delicat portion So the unconverted may get something of the portion that is set on the childrens table and find as it were a smell of the heavenly and spiritual gifts which may so affect them as if they did eat and is therefore called a taste but yet nothing of that is let fall to them Albeit some of the Israelites might taste of the pomegranates of the land of Canaan brought (x) Numb 13.23 from thence by the spies who never entred the promised land yet none I think ever tasted of the fruit of the heavenly Canaan but must come thither and enjoy the fruit of that place to the full a stranger doth not intermeddle with their joy But then whether that taste was real or only called so because it was much like and did did resemble a true taste yet certainly 1. it was but an evanishing flash it was but a lightning and no continuing heat flowing from a principle within to feed and give life unto it And thus 2. it was empty and weak fleeting in the affections and not reaching the heart to make an impression upon it by it the streams the actings of the heart were somewhat enlightned and sweetned but the fountain and heart it self was not bettered or altered thereby and nothing of its poison and bitterness removed though the word was received with joy in the stony heart yet that joy was rootless and soon withered it did not pierce the ground only some moisture from thence was conveyed to it which the heat of the day did quickly did eat out and it decayed Mat. 13.20 21. 3. It is not pure and spiritual there is much of self and of a sensual interest mixed with and prevailing in it and albeit it often surprizeth the man without any previous deliberation or endeavour who for the time useth not to reflect upon the motives and
apply most of the characters brought for clearing the former quaeree concerning Sathans suggestions which here will be as discriminative as they are there as 1. if these motions be spiritual as to the motives and end they cannot flow from nature for no (b) Nihil agit supra sphaeram activitatis agent can act beyond its own sphere 2. If they stir us up to do in a right maner c. we will not resume the several particulars only let us presse the last a little further Now the motions of the Spirit do manifestly differ from our natural motions as to their effect upon the heart For 1. they being weak as we have shown Chap. 3. they can make no lively impression upon the heart nor engage the affections and thus they are often choaked and repelled yea albeit when they as in Jehu are animated by self-interest and base carnall ends Sathan also obstetricating and putting his to hand to help forward the work albeit thus they become violent and impetuous yet they are helplesse though they presse the heart to yield yet they furnish no strength for doing in a sutable and spiritual maner though they may add vigour to the outward man in its natural actings and thus also there may be a habit facility and gift acquired for producing the like acts hereafter yet the heart is no whit bettered nor thereby made to fall in love with the beauty of holiness the doing of one duty thus doth not fit and prepare the heart for doing better and more spiritually hereafter but rather indisposeth it by habituating it to do in a formal carnal maner O! but the Spirit of God is the Spirit of power 2 Tim. 1.7 who as he exciteth us to do so also assisteth us in doing and enableth us to do well and in an acceptable maner he helpeth our infirmities and supplieth our weakness Rom. 8.26 1 Pet. 5.10 Colos 1.11 He maketh us beleeve and then speak he will stir up faith to act and thereby fit and prepare the heart to pour out its desires to God Ps 116.10 It s true the Saints may meet with streitnings and ly under much deadness when the spirit begins to move but even then they meet with secret strength and assistance whereby they are supported to hold our and not give over nor to yield to the contrary suggestions of Sathan and the flesh and therefore we should not alwayes measure the Spirits help by sense feeling but when thus it cannot be so sensibly discerned though it truly be afforded yet we cannot make use of it as a mark and sign for clearing the present case till in the issue this mist and darkness be dispelled 2. Then wait and the vision shall come it shall not tarry ere it be long ye shall discern his hand to your comfort and find a sweet sent and savour left upon the heart behind him when he cometh he will leave some myrrh upon the handles of the lock which will make our fingers drop sweetly Cant. 5.5 Lastly as natural motions do not positively amend and make the heart better so neither do they negatively amend it or make it less evill as they add no good to it so they take no evil out of it though the acts of sin may be restrained yet the habits are not debilitated though the streams be stopt yet the fountain still abideth full though some branches be cut off yet the bulk and root suffereth not prejudice but may be all the while growing and enlarging it self O! but the Spirit helpeth with might in the inner as well as in the outward man he helpeth us to do not only some outward acts but also to pull down the strong holds of Sathan and every imagination and high thing that would exalt it self against God Eph. 3.16 2 Cor. 10.4 5. When the Spirit once beginneth to breath upon us then sin in root and branches must like the house of (c) 2 Sam. 3.1 Saul after David did come to the throne daily wax weaker and weaker Vse 1. You have need to (d) 1 Joh. 4.1 try by what spirit ye are acted and led Use 1 and from whence the fire is brought that burneth your sacrifice all is not gold that glisters if your treasure be filled with brass in stead of good coyn you are undone the most miserable have something that looketh like current money wherewith they rest satisfied but when they bring it to the market they are sent away empty the worst of men have not only had some good motions some light and pressing convictions but also good affections some pangs of sorrow and repentance and some flashes of zeal joy and holy desires carnal men will have their fits of seeming devotion and their good moods you may look upon Cain complaining and lamenting his misery Esau weeping for the blessing Ahab humbling himself Felix trembling Judas repenting and confessing his sin Jehu in his zeal for the Lord destroying idolaters Herod and the stony ground hearing the Word gladly Balaam desiring to die the death of the righteous c. And therefore as ye would not be deceived in a business of such concernment put the matter to the tryal 2. Here is matter of praise to God unto all eternity Use 2 O! let us (e) Ps 103.1 call to our soul and summon all that is within us to joyn in this work let us invite the holy Angels to assist us yea let (f) Ps 69.34 heaven and earth sea and land with all their hosts if they had a tongue to speak joyn with us in praising our God for this his mervellous loving kindness towards the sons of men that he will give his Spirit to be our leader and guide our helper and comforter to awaken and quicken us when we are dull to corroborat and strengthen our fainting spirits to help and assist us in our work to comfort and refresh us when we grow weary and thus every way to help our infirmities O ye dull faint weak and disconsolated ones consider what a master ye serve and turn your complaints into songs of praises But remember that abused mercies exceedingly provoke the nearer the Lord draws to us in his kindness if we prove unthankfull our punishment will be more heavy and grievons Let us then look on the warning to the people of Israel concerning that Angel the great Angel of the Covenant who should conduct them to the promised land as if to day it were made to us in reference to this our blessed leader and guide to the heavenly Canaan Beware of him and obey his voice provoke him not least he pardon not your transgressions for my (g) In quo nomen Dei veraciter est quia verus Deus est Gloss interlin in loc name is in him saith the Lord Exod. 23.21 PART II. Of the qualifications of an acceptable prayer ALbeit the levitical Priesthood and material sacrifices did cease and those shadows (a) Heb. 8.13 evanish
and answer before they speak Isa 65.24 Ps 32.5 Many a time hath our suit been dispatched before we have presented it the Lord in his providence hath met us in our way to the throne and filled our mouth with songs of praise instead of prayers and complaints and hath given us not only what we would ask and desire but (o) Thus to Solomon asking only wisdom the Lord did give riches and honour in great abundance 1 Kings 3.9.13 and to Hannah asking one Son 1 Sam. 1.11 the Lord did give three Sons and two Daughters moe Ch. â— 21 to Jacob asking only food and rayment Gen. 28.20 he gave two bands and companies Gen. 32.10 c. abundantly more the Lord can do unto us and for us above what we can think or ask and who dare limit or set bounds to his Majesty 5. If we consider what persons and prayers have met with success it will seem very unreasonable once to doubt of the prevalency of the fervent prayer of the righteous 1. for persons we may for our encouragment call to mind that the eyes of all things wait upon him and that accordingly he giveth them their meat in due season that he heareth the moaning of brute beasts and satisfieth the very natural and and sensitive desire of every living thing Ps 145.15 16. c. Hence we may well argue with our blessed Master if God thus feed the Ravens and cloath and aray the lillies and grass of the field if he thus care for brutes and satisfie the natural inclination and desire of these inferiour creatures will he not far rather hear the cry and answer the desire of his own children Luk. 12.24 27 28. 1 Cor. 9.9 But 2. as the Lord thus heareth the natural and sensitive voice of brutes so also out of his generall bounty he pitieth brutish sensual men and often answereth them in the day of their trouble and extremity thus he hearkened to the voice of Hagar and Ishmael Gen 21.17 of Rehoboam 2 Chr. 12.7 of Jâ—hâ—ahaz 2. King 13.4 of Ahab 1 King 21.29 of formerly vile though then repenting Manasseh 2 Chr. 33.13 of heathnish Niniveh Jonah 3.10 of Pagan Marriners Ps 107.28 of the proud tyrant Nebuchadnezzar Dan. 4.34 of dissembling and hypocritical Professors Ps 78.34 38. c. Thus the Lord would testifie that high account he hath of the fervent prayer of his honest supplicants in regarding the very picture and shadow of that ordinance so far as to remunerat the same with the benefits of a common providence which will be yet more apparent if 3. we remember what kind of prayers have not only met with a (p) Viz. some fruit of a common and general providence bountifull return but also have been graciously accepted and have obtained a blessing indeed yea and not only when there hath been much weakness in the performance but also some present distemper in the supplicant thus he answered the desire of quarelling Moses Exod. 6.1 Exod. 5.22.23 of passionate Jonah Jon. 2.10 7. of David changing his behaviour as if he had been mad Ps 34.4 of Abraham denying his wife and exposing her to so great a temptation c. And then for infirmities and weakness as to the work it self did not the Lord hearken to Hezekiah his chattering like a Crane and mourning like a Dove Isa 38.5 14. to the Psalmist his crying and broken language when his spirit was so overwhelmed that he could not speak Ps 77.1 4. to the prisoners groans Ps 102.20 to the sighs of the needy Ps 12.5 to the publicans short ejaculation Luk. 18.14 If the Lord will hear the cry of weak ones who cannot speak will he then reject thee whose mouth he hath opened to pour out thy complaint before him But let none abuse this fatherly condescension of our God as to imagine that it is enough and acceptable service to God if we can speak some few words in a dead formal way without all life and sense which is the mad conceit of carnal and hypocritical professors for though the Lord pity his sick children and hear the sighs and groans of a broken and contrite heart yet he will in his wrath break those stony-hearted hypocrits who dare thus mock his infinit majesty with such superficial performances and it would be remembered that though there was no spiritual life and heat in those natural as I may call them sacrifices of Ahab Nebuchadnezzar c. yet there was a proportionable and suitable fervour tenderness and affection in their supplications and complaints in respect of which they had the advantage of formal hypocrits whose hearts such as they are do not joyn in the work and who do not express so much as a natural affection and desire especially while they are asking heavenly and spiritual mercies 6. Let us consider the experience of all the Saints and (q) Da mihi Christianum scit quid dico carnal hearts are not fit judges in a matter which as yet doth not belong to them and therefore no wonder though they have no experience of Gods fulfilling the promises to themselves they not having an interest in them the Scriptures and ecclesiastical history hold out many instances of (r) Hence reverend Mr. Bolton Just for right conf affl sect 1. part 1. â—h 2. having given several instances of its prevalency addeth These are saith he registrated to represent unto us to the worlds end the almighty and wonder-working power of prayer that precious and almost if not altogether omnipotent grace and citeth a passage from Chrysostom De orando Deum lib. 1. Deprecatio armatura est inexpugnalis ac tutissimum nec nunquam fallens muni mentum pari facilitate vel unum repellens militem vel innumerabilia hostium millia remarkable providences in return to their prayers and as for particulars he who would undertake to give a catalogue of them might first go number the sand on the Sea-shore yea there never was one Saint though never so mean and weak who hath observed the works of God and the several steps of providence towards himself but will put to his seal to this truth that the Lord is the hearer of prayers and such as converse with the godly will hear them from time to time admire Gods bounty and care for them and to proclaim his fidelity in answering their prayers though mixed with much weakness and dross and though sometimes through ignorance and impatience they have with Zion Isa 49.14 complained that God had forgotten them yet ere long they became sensible of their mistake and have been forced to confess and bewail their folly and unbelief and to say as there ver 15 16. that though a tender mother could forget her sucking child yet the Lord could not forget his people they being graven upon the palms of his hands As we have the Word of him who is truth it self and cannot lie that he will alwaies hear and give a gracious return to
to the great King 10. Wilt thou also guard the outward senses 11. Wilt thou look after the frame of thy heart and first give a discharge to distracting objects before thou come before the throne Wilt thou choose the fittest season for calling upon God 12. Wilt thou be more frequent in thy adresses to God And 13 Wilt thou be more serious not giving way to laziness and formality 14. Wilt thou labour to keep thy conscience clear having a constant respect to all the commandments and hating every sinfull way yea and the very garment spotted by the flesh 15. Will ye not walk in the counsel of the ungodly yea nor stand in the way of sinners 16. Will ye watch against the wiles of the devil and resist his temptations 17. Will ye take heed least ye grieve the holy Spirit by dallying with his motions and ordinances c. And Will ye observe these qualifications of an acceptable prayer of which we spake Part. 2. and applied several of them to this present case If ye have come this length there are but a few things which I would now further add for compleating the cure of a dead heart and for holding out wandring thoughts in prayer but before I name those other directions I would premise these two things concerning what we have here said as to the removing the former impediments and obstructions and what we are now to add further by way of remedy 1. ye would remember that the Spirit must (m) The Spirit may be present operatively where he is not present sensibly help you to put these directions in practice else they will serve to little purpose he must help you to take the right course for getting his help and must work what ye are directed to do else your endeavours will be fruitless and yet ye must so (n) Our inability must not be pretended as a cloak for our negligence we have received strength which we should improve waiting for the help of the Spirt apply your selves to perform these things and to follow those or such like directions as if ye stood in need of no help and as if of your selves ye could carry on the work and when thou art acting to the utmost of thy strength thou mayst expect a sensible manifestation of the Spirits assistance 2. We must not think that the most active and diligent Saints do alwaies enjoy the quickning presence of the Spirit this state of our pilgrimage is not for a constant abode and the Spirit is a free agent the wind bloweth where it listeth that thou mayest learn not to ascribe thy enlargements to thine own activity and diligence though none but active zealous and circumspect Christians are lively and enlarged in duty as to any constancy or considerable measure yet they do not alwaies enjoy the same influences nor are alike enlarged but though vivacity in duty may thus for a while be lost to thee yet if it be not lost by thee as it will not be reckoned unto thee as being procured through thy fault and negligence So neither will it marre thy after-comfort and enlargement if the Spirits withdrawing be not penal though it be for thy exercise and tryal yet it needs not discourage thee it shall not hinder thy acceptance nor the success and prevalency of thy prayers but if thou procure this stroke through thy folly and sloth and if thou rest and sit down under it securely not being affected with it as not being much concerned in that dispensations if thou do not lay thy deadness to heart and labourest not to be rid of that burden such a sleeping Jonah may fear a storm from the Almighty to awaken him Now come we to these other directions 1. if you would have your heart enlarged in duty labour to get your heart inflamed with love to your Master and his work if ye (o) Vbi est amor non est labor sed sopor Bern. came in love ye would stay with delight when love is the cord that draws any together they will not weary in the mutual fellowship and society of one another but as there will be a longing in absence So a delight and contentment in presence and enjoyment and what makes the husbands presence so uncomfortable to the adulterous wife but want of love love is an uniting affection and pretend what we will the want of love to God is the cause why we weary at his work and in his company for the heart not being fixed by the bond of love nor arrested by delight it gads abroad and would be rid of the duty as of a wearisom burden hence wandring thoughts break in and the duty is marred but in heaven when we shall see God face to face and love him perfectly we shall not weary of his fellowship unto all eternity We will not digress to speak to these motives which may serve to quicken our love but certainly if we loved the Lord as we should we could not it would be an insupportable burden to stay out of his company and we would sooner part with our life then abandon his fellowship and Daniel would let others know that he served such a master as he would not be ashamed to own and go unto notwithstanding all their cruelty and threatnings Dan. 6.10 If the Lord be kind to David and his love of God be sincere then this must be the conclusion that must needs follow (p) The illation seemeth rather to be founded upon his love to to God then the benefits he had received from God though both be named there therefore will he call upon God as long as he liveth Ps 116.1 2. hence also flowed his gladness to go to the housâ— of the Lord Ps 122.1 and would he then readily weary while he was in it 2. When thou find'st thy heart indisposed and that deadness hath already seized on it before we set upon the duty we would stir up and awaken our dull and sleepy spirits and rouse them from their drousiness saying to our soul with Deborah when she was employed in praising God Judg. 5.12 awake awake O my sleepy soul awake awake and draw nigh to the provok't King for thy lifâ— liberty provision protection c. We will not prescribe the several heads of meditation there being here so many several topicks which may with great variety be improven to this purpose only in the general let me entreat that choice may be made of such considerations as may serve most to quicken 1. the sense of thy indigence misery and hazard and thus 2. what may most humble thee and make thee see thy own vileness and insufficiency for doing so great a work 3. what may most inflame thy heart with love to God and his service and 4. what may most quicken thy diligence and activiity while David was thus employed he found life come in to his joynt When I was musing saith he the fire burned Ps 39.3 and then he goes
renew our resolutions to hold our heart fixed at the duty to be active and serious in the work and to guard against all diversions and impertinent thoughts whensoever we shall draw nigh to God there is never any (a) Albeit some natural and involuntary defects may stiâ—l remain during this state of weakness and impotency voluntary omission of or defect in duty but there must be some fault and deficiency in our resolution for if the wilâ— and resolution were absolute and peremptory al the rest of the faculties would be in readiness to obey and to follow the pursuit to the utmost of their power But an unresolved and wavering minded man must be unstedfast in all his waies Jam. 1.8 And here I may appeal to thine own experience O dejected Saint didst thou ever go to prayer with such a renewed and fresh resolution but thou fandst the fruit of it and art thou not now convinced of thy negligence for drawing nâ—gh to God many a time in much despondency and of thy careless yielding as it were and giving way to the tempter to steal away thy heart from the duty and though once there was some kind of resolution accompanied with a proportionable success yet now it is worn wâ—ak and feeble because thou hast not from time to time renewed it and keeped it in life O! but if thy heart were once steeled and fixed with such a serious and new resolution ye might more confidently expect the Lords help and in his name might engage yea and promise with that holy man Psa 57.7 Psa 180.1 to be serious and fervent in praying or praising of God if ye were thus awakned ye would awaken summon and arrest all that is within you to joyn in the work which after such an alarm would not readily fall asleep so soon especially when they are employed and held at work Psa 57.8 Psa 103.1 6. In the intervals of prayer which must not be long let us hearken to the exhortation 1 Pet. 1.15 Be holy in all manner of conversation if ye either sin away or suffer the world to steal away that heavenly frame of heart which now thou enjoyest when thou bringest thine offering to the altar thou wilt have fire to provide which is not at thy (b) For it must come from above call and command and therefore no wonder though thy sacrifice be cold imperfect and loathsom O! but when the heart is fitted and seasoned for the duty and when fire from heaven is kept alive ye may take the censer in your hand and go offer to God an (c) Phil 4.18 Eph. 5.2 acceptable and well-pleasing sacrifice an odour of a sweet smell when the heart is spiritual and heavenly thoughts are familiar to us it will be no hard task out of that (d) Mat. 12.35 treasure to bring an offering to the Lord and for this effect I shall now only hold out these four or five words of counsel and advice which may also serve as so many directions though more remote and may be added to the former for quickning the heart in prayer and guarding against wandring thoughts 1. Then if thou wouldst not have thy heart straitned in thy addresses to God do not stint thy self to â—uch a measure of holiness in thy life and conversation he who thinks himself holy enough already is void of true holiness he who saith hither will I aim and go and no further may fear least yet he hath not advanced one step though toward yet not in the way of God this was not Pauls course he knew that he had not already attained to perfection but forgetting these things that were behind and the measure he had already won to he reached forth unto those things which were before him pressing hard toward the mark for the prize of the high calling of God Phil. 3.10 11 12 13 14. And that herein he was not alone but that all the Saints did and should follow the same course he testifieth ver 15. Now this mark at which Paul did level was not that imperfect copy and half-reformation of many unsound professors but the perfect law of God when we look to those who are below us we may like the Pharisee Luk. 18.11 with a proud and unsound heart thank God that we are not as other men who yet may be nearer the kingdom of heaven then we our selves ver 14. Thus we must not look after nor mak the example of the best our rule or rest on their measure because they rested not there themselves though we could attain to it yet I deny not that good use may be made of the example of eminent Saints Hence our second direction is this Let us view and set before our eyes the zeal and unwearied diligence of eminent Saints in all ages as a motive to quicken us in our course a dull horse will mend his pace when he seeth others before him to ride quickly when Julius (e) Sueton in Jul. Ces Cesar beheld Alexanders statue and considered what notabl acts had been done by him yet a youth and in so short a time how did it affect him and quicken his diligence and (f) Plutarchi Themistocl fol. mihi 55. Miltiades his rare Trophies mad Themistocles abandon his sleep and almost forget to eat and for what was all this emulation and contention among those noble Pagans but for a poor perishing trifle and so was not worthy once to be named or compared with the magnanimous zeal and unwearied diligence of the Saints for the honour of their God the (g) 1 Pet. 1.4 incorruptible crown of glory and the undefiled inheritance reserved in heaven for them And shall not their example stir us up and quicken us in our course especially since their faith zeal patience activity and diligence is recorded in the Scriptures for our imitation thus the Apostle having set down a brief catalogue of some of those renowned worthies Heb. 11. he sheweth for what purpose he did so Chap. 12.1 viz. that we being compassed with such a cloud of witnesses might by their example be excited to run with the greater alacrity and cheerfulness the race that is set before us hence also Pauls exhortation to follow him as he did a more noble copy 1 Cor. 11.1 and to people to follow their teachers in the Lord Heb. 13.7 and albeit every generation hath had some who have been eminent for holiness and though of late many famous Martyrs in England and elsewhere have suffered under popish persecution and cruelty yet in the first ages of the Church for ordinary albeit there was less light yet there was more heat ah now the lives of the most part are a scandal to the holy profession but then Christians were more zealous circumspect tender loving self-denied c. And how many under the first ten persecutions were glad of an opportunity to lay down their lives for Christ yea many of their own accord (h) I do not
perseverance in that exercise that we must not leave off and give over praying till we prevail and till the Lord declare his mind either by giving the particular or removing the occasion and all ground of hope Pleaders at the throne of Grace must alwaies attend their cause See Part 2. Chap. 2. Pag. 454. We must not saith (m) Cum Christus dicit oportet semper orare non deficere non intendit quod nunquam interrumpatur actus orationis sed quod non interrumpatur quasi nunquam resumpturus sicut faciunt quidam qui statim ut non exaudiuntur a Deo ab oratious desistunt Rain panth de orat cap. 7. Rainerius so pray alwaies as if we might never be otherwise employed but that we may never go away from that duty with a purpose not to return as may appear from that parable Luk. 18. propounded for this very end that we might learn by the example of that importunate widow from time to tim to renew our requests and not weary nor faint till we obtain our desire the season of praying doth not expire till the day the Lord hear and answer our desire and as such honest and importunate supplicants will not take So they will not get a nay say Luk. 18.7 And here is a good evidence of sincerity if delaies do not drive us from the throne for though carnal hearts may adventure for once or twice and take as it were a trial of Gods service the truth of the promises and the success of prayer yet when they see no in-come they quickly weary the hypocrit Will not alwaies call upon God Job 27.10 The begger goeth from the door before the almes be come and so looseth his labour but the Saints will cry again and again and wait and not weary till God shew mercy upon them yea when they obtain what they desired (n) Sine intermissione orate h. e. quando est aliqua gratia out mali liberatio quod premit praeâ—eâ—s aut imminet meâ—u cruciat impetranda non satis est senâ—el aut bis orare sed instaâ—ter petâ—everanter donec obtincaâ— ut decet exemplum vià uae Luk. 18 ceclesiae orantis pro Petro Act. 12. orandum ergo tam diu pro dono obtinendo donec illud impetremus 〈◊〉 ubi impetratum est ne illud omittamus pro ejus coâ—servatione est Deuâ— iterum a nobiâ—â—â—gandus c. Salmer loc cit their work is not done as they must pray till they prevail and get an answer So after the Lord hath heard them and filled their hands their mouth must be filled with his praise Psa 50.15 Job 22.27 Psa 66.13 14. What we get by prayer must be used with thanksgiving that it may prove a solid and stable mercy and thus as we must pray the Lord to give So after he hath given we must pray that he would strengthen what he hath wrought for us Psa 68.28 and that he would establish the work of our hands Psa 90.17 Then may we cease from praying when we shall stand in need of nothing and shall be no more exposed to wants trials dangers troubles and temptations and then our prayers shall be changed into un-interrupted praises So much for the two first branches of the first question viz when and how oft we should pray now we proceed to the third and last viz. how much time should be spent in prayer and how long we should continue in that exercise before we leave off Ans Since the holy Spirit doth not here limite the Saints who are we that we should take upon us to prescribe or to bind them to any rule but let every one according to his stock and measure of grace according to his present disposition and frame of spirit according to his calling and present exigence and condition c. stay longer or for a shorter while at the throne of Grace As there is a great variety in reference to these considerable circumstances So the Lord doth allow to us a proportionable latitude as to the time that should be employed in prayer but least any should abuse this tender condescension let us only in the general offer these few cautions 1. When we meet with new pressures and difficulties great tryals or strong temptations as we should add to the number So to the length of our prayers as we should pray more frequently So we should continue longer at the work especially when we add fasting to prayer and set some time apart to deprecate some special evil or to supplicat for some great mercy either to ovr selves or the Church But 2. Though thou didst meet with no new trial nor extraordinary pressure though thy outward state and condition be the same yet if thy strength and furniture be better if thou meet with more then ordinary assistance let thy work be answerable O! do not weary so long as the (o) Cant. 4.16 wind bloweth on thy garden and maketh the spices send forth a pleasant smell while the beloved (p) Caut. 2.3 4 5 6. stayeth thee with flagons and his fruit is sweeâ— to thy tast so long as he holdeth his left hand under thy head and embraceth thee with his right hand making thee sit down under his shadow with great delight do not withdraw from his presence O! do not go from the banquetting house while thy hunger continueth and the Master of the feast welcometh thee and spreadeth his banner of love over thee but while the honey-comb droppeth (q) Cant. 5.1 eat O friends eat abundantly O beloved while the heavenly gale lasteth do not take in thy sails thou art not yet near the harbour and if ye let the present opportunity pass it may cost thee much pains and sweat in plying the oars before thou shalt make up that loss And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt did even from thence infer this conclusion for therefore saith he did they not stay long away from the throne least deadness should creep on and would they then leave the work so long as they met with enlargement Hence he (r) Ac per hoc etiam ipsi satis ostendunt hanc intentionem sicut non estoâ— tuntendasi perdurare non potest ita si perduraverit non ciâ—o esse rumpendam absit enim ab oratione multa loquutio sed non desit multa precatio si fervens perseverat intentio Aug loc cit scil epist 121. cap 10. concludeth that though much speaking vain babling and idle repititions be loathsom to the holy Lord Mat. 6.7 yet much prayer is very acceptable to him if it be accompanied with fervency and enlargement of heart and it is considerable that the popish Doctors these patrons of formal and lip-devotion do approve this caveat affirming that long prayers are only then prevalent and acceptable when accordings to Austins limitation they are fervent zealous and importunate
at or about that very time when thou art most instant and earnest in prayer for it as Peter was sent from prison to the Church while they were assembled to pray for him Act. 12.12 2. if in the most fit and acceptable time as first when thou hast most need and thy extremity is great as Peters delivery in that night which Herod had decreed should be his last Secondly to encourage thee against some new trial and conflict Thirdly when thy heart is most weaned from such a temporal mercy and thus thy heart is fitted to receive and improve it which otherwise might have proven a wofull snare and might have become thine Idol if it had been given before the inordinacy of thy affection was cured as the Lord doth not with-hold such mercies from his servants out of want of love So neither so much for what is (i) Former sint if bewailed and pardoned do not hinder the success of prayer past as for the present evil disposition of their hearts and to keep them from hurt thereby 3. If we see the Lord observe as it were some proportion in his dealing with our prayers and walk as there is often a proportion between sin and the punishment of it So between our work and reward and thus when thy desires were spiritual and thy prayers fervent thy success in business was proportionable but now thou art grown faint in prayer and negligent in thy walk and all thy hopes are as it were dasht and now while (l) Exod. 17.11 Meses his hands fall down Amaleck prevaileth if as the more pure and spiritual thy ends in praying were the mercy proveth the more pure and stable and the less zeal and fervency thou expressed in prayer and the more self-interest did prevail the more of bitterness and worm-wood is mingled with the mercy when granted c. and how should the consideration hereof that the Lord will notwithstanding our failings yet regard and in some manner answer our prayers and discover his hand that he takes notice of our way and walk how should this 1. humble us for our manifold failings and not regarding the Lords hand 2. stir us up to thankfulness for thus warning and waiting upon us and filling our hands with so many mercies 3. provoke us to diligence and circumspection zeal and sincerity in every part of his worship and in our whole course and conversation 4. We may discern whether our mercies be given in answer to our prayers by their (m) Ibid. cha 8. effects upon the heart as 1. if they prove not fewel to feed thy lusts but do rather kindle thy zeal for and love to God if they draw thy heart nearer to him and make thee rejoyce more in his favour discovered by the giving of such or such a mercy then in the thing it self and to prize it as a greater mercy that thy prayer hath been heard then that such an outward thing hath been given 2. If the receiving of mercies enlargeth thy heart with thankfulness self-love makes us more forward to pray then to give thanks but thankfulness of all duties proceeds most from pure grace if then the Spirit of grace doth stir thee up to praise God for his mercies he hath helped thee to pray and to obtain such a mercy by thy prayer it must then be a good sign that a mercy hath been won by prayer when it is worn with thankfulness 3. If the receiving of mercies make thee carefull 1. to pay thy vows made in prayer and 2. to improve what thou hast received to the honour of the Giver it is an evidence that such mercies have come from God otherwise they would not thus lead in to him 4. If thou look over second causes by faith acknowledging his sole hand who governeth and ordereth second causes according to his pleasure it is an evidence of thy dependence on him and that thou hast prayed in faith and so must have prevailed 5. If the mercy obtained encourage thee to continue in prayer and in all other cases to run to God making thee say with him therefore will I call upon God so long as I live Psa 116. 1 2. if it quicken thy diligence and strengthen thy faith in prayer it s a token the Lord hath spoken and thou hast heard his answer 6. If with the mercy there come some evidence of love if the Lord smile upon thee and lift up the light of his countenance and intimat his favour there will be no place left for doubting since thou hast not only a love-token but a letter also with it to bear witness of his love And 7. the event will bring with it an additional confirmation that such a mercy hath been obtained and sanctified by prayer if it prove a real and stable mercy if the trouble vexation and snare that otherwise might accompany it be removed it may be an evidence that it is a blessing indeed Prov. 10.22 Now for the right (n) A Caution improvement of these directions I deny not that these and the like particulars deserve our serious consideration and when they occur may be helpfull for discovering the Lords mind in his dispensations towards us but we would distinguish and put a difference between those necessary qualifications of prayer which are required on our part and which belong to the performance it self and so are indispensably required at our hands and between those gracious dispensations which the Lord according to his meer good pleasure may impart or with-hold As to the 1. we would carefully observe those directions that concern our duty for if we be negligent in prayer and in those other duties that relate thereto or if we be loose in our walk we may fear the rod but cannot expect a gracious return to our formal prayers But 2. as to those signs that depend upon the good pleasure of the Lord to bestow or not we would beware of curiosity in requiring expecting or looking to much after them and of rashness and presumption in laying too much weight upon them if they shou d occur Therefore the safest and surest course must be not to lean too much to sensible demonstrations of providence but rather to reflect on Gods Word both on the word of promise and precept and according to that rule to judge of our prayers and their success and thus though we can espy no ground of hope and encouragment from any dispensation of providence yet if we find our prayers run parallel with the promise and the qualifications and conditions thereto annexed and that we have prayed according to the will of God both as to the matter and manner of performance we need not doubt of their success whether we have gotten the particular we askt or not But here it may be enquired whether those mercies which the Saints receive when they are on the declining hand and are negligent in their walk and cold and formal in their prayers be given in
perat part of a day Mark 6.11 And thus young men cannot promise to themselves one dayes security from this sad stroke and old sinners have reason to fear least already they have let the acceptable time pass 4. Those who have been intrusted with many talents men of great parts wisdom learning honour wealth c who have not only hid those and not improven them to the honour of the Giver but which is worse made them weapons to war against him may fear the worst of themselves and least what is said of riches Eccles 5.13 be verified in all their mercies viz. that they are given and continued with them for their hurt Thus Julian the Apostat received many talents but he improved them ill and imployed his wisdom learning and imperial power against the Gospel which once he professed and for rooting out the Christian religion out of his empire and that was an evidence that God had rejected him and given him up to the lusts of his own heart Not many mighty not many wise not many noble c. 1 Cor. 1.26 Wisdom power and nobility being improven a right would prove no impediment but these being as too ordinarily they are abused the Lord quickly giveth such ungrate men over and passeth a sentence against them hence not many c. Saul Jeroboam Jehu Hered Korah Dathan Abiram the Scribes and Pharisees are sad instances of Gods displeasure against their ingratitud who have received much or whom he hath brought near to himself 5. Such as often resist the Spirit of God and the checks of conscience may fear least the Lord strive no more with them the Jews were famous for this as Stephen the first Martyr for the Christian faith testified to their face Act. 7.51 and accordingly our blessed Lord once and again applieth to them that sad threatning Isa 6.9 10. as Mat. 13 14. Joh. 12 40. and the Apostle Act. 28 26. Rom. 11.8 Albeit the inward motions of the Spirit usually accompany the outward preaching of the Word yet in one and the same ordinance these may be more powerfull and frequent to one then to others and the guiltiness of such a one in resisting and quenching the Spirit must accordingly be the greater It may be thou hast not been an hearer of the Gospel so long as others nor lived under such a powerfull ministry and yet haply thou hast had mo and stronger heavenly impressions perswasions and convictions for the (i) Joh. 3.8 wind bloweth where it listeth which if thou hast choaked till at length the Spirit hath withdrawn thou mayst fear least he never return but if the Lord not only thus by the inward motions of his Spirit but also by the outward dispensations of providence hath drawn and allured thee if the Lord hath given thee many mercies and these haply not ordinary but great or often or long continued and frequently delivered thee from thy fears c. and thus by some one or other circumstance in a speciall manner hath called upon thee and thou hast not hearkned to that voyce or if by several rods or some sharp or long continued affliction he hath warned thee and thou hast not heard what (k) Mic. 6.9 the rod said nor known who hath appointed it thou mayst fear least thy (l) Isa 6.9.10 heart be made fat thine ears heavy and that thine eyes be now shut that thou mayst not see with thine eyes nor hear with thine cars nor understand with thine heart that thou mightest be converted and healed 6. Such as were once brought (m) Mark 12.34 near the kingdom of God who had (n) 2 Pet. 2.20 escaped the pollutions of the world and were advanced some length in their journey looking towards Zion and yet turn back to Egypt again being intangled overcome and ensnared by the world it had been better for such never to have known nor entred in the way of righteousness 2 Pet. 2.21 Ah! how many half converts are there among us who once were awakened and convinced but the smell of the Egyptian onions and garlick hath drawn them back and the spies which they sent forth to view the way and the Land of promise being unfaithfull have terrified them by their ill report as these did the Israelits Numb 13.32 33. and now they will go no further the gyants and mighty sons of Anak are lying in wait and what can they do but with them Numb 14.2 3. return again to Egypt There be so many duties that must be performed such circumspection tenderness zeal and diligence is required and there be so many and strong temptations and tryals and such mighty enemies the devil the world and the flesh to be resisted that now they are wearied and can do no more such a course is not for them O but the flesh-pots of Egypt do please them well and the way thither is easie and broad and now they are at a point what to do we have a sad word concerning such back-sliders Heb. 6.4 5 6. It is impossible for such Apostats to return again to the Lord. But you will say though such went some length yet they were never brought so near as those of whom the Apostle speaketh nor was their apostasie so great for it may be supposed that these words are spoken of those who are guilty of the blasphemy against the holy Ghost Ans As there are degrees of illumination So also of apostasie and therefore proportionably also of desertion and induration but the least degree here is dangerous but supposing thou never tasted of the heavenly gifts and the powers of the world to come in such a measure as some others yet if thou hast diligently attended the ordinances and sought the Lord in these especially at some solemn occasion as in dayes of humiliation or at the Lords table c. I might ask whether thou didst not find some taste of the heavenly influences but granting thou hast not yet thou canst not deny but once it was better with thee then now thou once followed thy duty and madest conscience of thy wayes but now thou art loose negligent and livest at random and thus it hath happened according to the true proverb the dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2.22 Thou mayest hear what the Lord saith unto thee O back-slider Heb. 10.38 If any man draw back my soul shall have no pleasure in him O but might some reply though the Lord be provokt by their back-sliding yet they may return again and do their first works and then the Lord will return from his anger Ans Though the Saints be liable to a partial decay of grace who after their fall will return and seek the Lord more diligently then formerly yet they will find by their sad experience that it was an evil and terrible thing even thus to have departed from the Lord but as for those who never were brought