Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	affection_n	prayer_n	word_n	2,904	5	4.3823	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54928	The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.	Pitcarne, Alexander, 1622?-1695.	1664 (1664)	Wing P2295; ESTC R30533	821,533	890

Pertinax that same day he died this was judged ominous and prodigious for that person for whom it was sacrificed This I grant was somewhat extraordinary in nature but it was superstitious in these Pagans from thence to divine what such a dispensation did portend but we may safely say that a heartless spiritual sacrifice is a bad omen for the Priest and though it be too usual and ordinary yet it never wants a sad effect This godly sincerity that is so necessary to the acceptance of prayer extends not only to the act and desire therein expressed but also to the principle and fountain the end intention and motives I grant that the sincerity of the heart absolutely and as to our Christian profession our covenant and engagement to the Lord must be presupposed as pertaining to the previous qualifications mentioned chap. 1. But by prayersincerity here required is held forth several fruits flowing from that principle relatively to this duty and which must appear in the practice of it and therefore this sincerity is distinguished from that as the effect from the cause and we may in the general describe it as implying 1. knowledge and understanding which excludeth the popish babling in an unknown language 2. attention and taking heed what we utter before the Lord of which we have spoken under another head but 3. and more directly it importeth seriousness and reality in our desires so that if the Lord did ask whether we did cordially wish to be heard we might reply Lord thou knowest we durst not mock thy majesty by presenting a petition which the heart did not (e) Ps 45.1 indite and subscribe Yet 4. and most properly this truth and sincerity importeth a sweet harmony and conformity 1. between our expressions and desires our heart and our mouth 2. between our will and our judgment our inclination and conscience when we not only judge such a thing to be desirable but do really desire it and 3. between our promises and purposes our profession and practice our engagements and endeavours so that the heart and all that is (f) Ps 103.1 within us do accordingly joyn in the work And thus if in our prayers 1. we profess our love to God and respect to his commandments there must be this affection of love and reverence towards him in the heart 2. if we ask our encrease of grace and the assistance of the Spirit for the subduing of our lusts and corruptions we must desire to be more holy and must be willing to part with the right hand and right eye our darling and bosome-corruptions 3. If we renew our covenant with God or if we take on new bonds in reference to some particular service or duty we must be cordial in that engagement yea though we did not with Jacob Gen. 28.30 make any express covenant or promise in prayer yet the duty it self is a great bond and engagement to walk circumspectly least if we return to any sinfull way the Lord hide his face ond withhold an answer of peace Ps 85.8 Ps 66.18 4. When we confess our sins we must not lessen the matter and extenuate the offence we must not hide and keep up any of our wayes as being unwilling he should be privy unto or acquainted with the vileness of our way and the naughtiness of our heart (g) Job 31.33 If we cover our transgressions as Adam and hide any iniquity in our bosome do we not say the Lord shall not see nor find this out O! but if the heart be not sincere and upright there will be no truth and reality in our work no stability nor equality in our course a double minded man is unstable in all his wayes Jam. 1.8 and they who are not sincere in their work will not be sincere in their words These who are not sincere in their walk neither will they be sincere in their speech If the life course and conversation be not straight neither will there be truth and uprightness in our prayers and supplications and those who are not sincere in their carriage towards men neither will they be honest in their trading with God their (h) The hypocrit careth more for words sespecially while with and before others then holy desires and to have his lust satisfied then God glorified money will be counterfeit their ends carnal and selfish and the whole bargain and transaction deceitfull and unsure cursed is he that doth the work of the Lord deceitfully Jer. 48.10 Wo to him who cometh before the Lord with a ly (i) Isa 44.20 in his right hand who dare not only lie unto men but also (k) Act. 5.3 4. unto the holy Ghost this sowr (l) Luk. 12.1 leaven of hypocrisie will (m) 1. Cor. 5.6 leaven the whole lump and though it seem pleasant to the stomach yet will prove bitter in the belly The joy of the hypocrite is but for a moment Job 20.14 5. He worketh a deceitfull work which at length will prove a snare to catch his own feet You will say doth not flesh and sense often contradict the sanctified desires of honest supplicants do not they often find a (n) Rom. 7.23 law in their members warring against the law of their mind will not their lusts and corruptions not yet totally subdued alwayes protest and dissent from every holy motion and desire Ans It s a sign of sincerity to be sensible of and to complain and bewail thy hypocrisie and if it be thy burden and thou desirest to be eased of it if thou do not hide it but lay it out before the Lord thou mayest expect his help against it and that in the mean time it shall not frustrate thy prayers and hinder their success And what matter of lamentation hath it been to the Saints that they have found such unwillingness to have their darling sins totally subdued and that they have not only been so unready to rise but so loath to be brought to the highest pitch of a holy conversation and that with their professions desires and prayers there hath been so much of this leaven mingled and the more honest and tender the heart is it will be the more sensible of this evil hence that holy Martyr Mr. Bradford subscribed some of his letters from prison thus (o) Sam. Clerk in his life 1 part of the marrow of Eccl. hist 5. Importunity John Bradford a very painted hypocrit 5. We must pray with importunity fervency and zeal it is not every prayer no not of the righteous but his effectnal fervent prayer that prevaileth Jam. 5.16 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well wrought prayer as some render it in (p) Qua non perfunctorie sed ardenter oratur Beza in loc which all our strength and utmost diligence and fervency is imployed Or as others a prayer possessed but not with an evil spirit such as they who in the Gospel are called (q) Vide etymologian varia

significata vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Voet. sel disp part 1. pag. 10.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were vexed with Or rather as Dr. Hammond an inspired prayer breathed into us by the holy Ghost and in which there is a sweet concurrence of the heavenly influence and of our own activity Every measure of affection is not suitable for this great work but the zeal strength and vigor of the heart must be here employed there must be much heat in the pot before the water boyl (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferveo bull●o Scap. in voc In the strict acception of the word it is a firy hissing heat lighting with the contrary Mr. Leigh his crit sac zeal in the heart if we look to the original of the word is the boyling of the affections it importeth the highest measure of fervour and intention and all is too little in this solemn performance Prayer should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be extended not only to a length in respect of frequency and continuance as the word in our translation is expounded Act. 12.5 but also as to the affection it should be intense and stretched out as on the tenners and thus some ancient Liturgies as (ſ) D. Ham. on Act 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intentae viz. preces si ad animi ardorem placet referre Beza ibid. Dr. Hammond witnesseth are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their vehement fervent and importunat form of supplication The holy man David did stretch out his soul so far till he strained it according to his complaint Psa 119.20 My soul breaketh for longing And Psa 69.3 he draws up the strings so high till three of them become for a while useless and must be laid by his soul was so earnest and fervent so active and quick in its motion that not only 1. his throat and 2. his eyes began to fail but 3. his heart also became weary and was scarce able to hold up any longer But ah our bow is not able to discharge the arrow not because it is become feeble through too much bending but because it is not bent enough our affections are so languid and remiss because the heart is not drawn up far enough off the world and towards God and because they are so weak and faint therefore they are easily broken off and interrupted by Sathan or our lusts But O! if there were this holy zeal and enlargment in our affections what a notable guard and preservative would that be against wandring thoughts when the honey is boyling in the pot it is out of the reach of flees they dare not touch it and so long as that holy heat and zeal is maintained in the heart it is secured from these suggestions which otherwayes might divert and interrupt it And albeit Sathan notwithstanding would still assault yet his temptations would be but as a little water cast upon a great fire which though it might cause a hissing for a time yet would serve to cause it burn more clearly and hotly thereafter but for want of this holy fire our sacrifices lye cold on the Altar and the (t) Gen. 15.11 fowls may come and make a prey of them The Lord hath made us (u) Rev. 1.6 1 Pet. 2.5 Priests but where is the fire to burn our sacrifices his Servants and Ministers should like the Angels be a flaming fire Psa 104.4 His Ministers in heaven are (x) Seraphims h. e. ardentes à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incendit ussit Seraphims Isa 6.6 they (y) Seraphim denominantur ab ardore charitatis quae cum mortali peccato esse non potest ideo primus Angelus peecans non est denomiuatus Seraphim Thom 1. quaest 63. art 7. ad im burn with love to God and so dare not sin against him nor do his work negligently Hence Aquinas inferreth that the Angels which fell were not called Seraphims but whatever ground there be for such an inference yet certainly this fire of zeal and love to God is a strong guard against sin and a sharp spur to duty which must by little and little be first worn out of the heart before we become grossly negligent and careless of Gods worship Hence (z) Plurimi novitate conversionis ferventer orant postea ●rigide postea languide postea negligenter vel potius ut loquitur alias viz. epist 121. ad Probam cap. 9. Ferventior praecedit effectus semper ergo à Domino desideremus Ne quod tepescere caeperat omnino frigescat penitus extinguatur nisi crebrius inflammetur Austins four degrees of decay at first saith he when there is zeal in the heart men pray fervently 2. afterward more remissly and luk-warmly and then 3. coldly and negligently and 4. at length the work ceaseth and is left off O! if we were more carefull to keep in this heat with what success might we pray An importunat supplicant will not take and he shall not get a repulse if God 1. delay he will with that widow Luk. 18.4 renew his request though an answer come not at first he will not faint but will once and again re-iterat his complaint nay 2. though the Lord threaten and seem to deny yet he will follow and pursue his suit Judg. 10.13.15 Mark 7.27 28. Nay 3. though he intreat and request yea and seem to command the supplicant to be gone and trouble him no more yet Moses and Jacob will not let him alone Exod. 32.10 11. Gen. 32.26 As there is a holy and commendable (a) Matth. 11.12 violence So also impudence the (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impudentia ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudor word Luk 11.8 rendred importunity properly signifieth impudence and shamelessness an impudent beggar will not be put off neither will he hold his peace till he get an alms and the Lord will nor complain he alloweth yea and commendeth this holy kind of impudence in his supplicants that they will give him no rest till they get an answer Isa 62.6 7. And was it not a shameless and unmannerly earnestness in the paralitick man who finding no other way to come to Christ but by untyling a part of the roof would adventure upon that course though thus Christs sermon must be for a while interrupted and some tumult and confusion in the house if not fear lest some part of the tyling should fall upon them yet Christ was not offended but commendeth his faith and gives him more then he did ask Luk 5.20.24 And then for time ye cannot be unmannerly ye may come at mid-night early in the morning and when ye will ye shall be welcom the door shall be opened unto you and ye shall get an answer Luk 11.5 Psal 63.1 and as no threatning intreaty or seeming command will scar an honest supplicant from the throne So neither 4. will contumelies and reproaches thus

since we come not in our own name but in his and ask not for our own worth goodness but for his sake who hath paid our debt and purchased our peace and acceptance through his own blood and who doth concur with us in our supplications why should we fear the Father alwayes heareth him Joh. 11.42 and therefore must also hear us with whom he alwayes joyneth the Father cannot reject us and our prayers unless he also hide his face from the Son of his love which since he will not and cannot do we may rest confident and secure but as the Father hath promised and freely disponed and the Sun purchased all the good things we can ask So 3. the holy Ghost doth enable fit and prepare us both to ask and receive he draweth and helpeth weak ones to ascend to the throne and putteth words in their mouth and teacheth them what to say Rom. 8.26 27. Joh. 14.16 17. And will the Lord reject those prayers that are breathed into us by his Spirit but as the Spirit doth thus help us to pray so to pray in faith as he helpeth our infirmities by enlarging the heart and filling it with spiritual affections so also by working in us a child-like confidence and making us cry not only with the mouth which were no great matter but with the heart having made an impression and sense of it there Abba Father Rom. 8.16 As he leadeth the Saints into all truth and putteth to his seal to the whole Word of God Joh. 16.13 Joh. 14.26 so particularly to the promises concerning the success of their prayers that if they knock it shall be opened if they seek they shall find c. Oh! what a blasphemy were it once to imagine that God could lie and would not perform these promises or that the Spirit of truth would put to his seal to an untruth The Lord pity and pardon our unbelief that having to do with such a compassionat and condescending Lord who hath stoopt so low and come so nigh to us who hath held forth himself to us under the nearest most amiable and engaging relations and who hath taken upon him so many bonds to do us good we notwithstanding will yet doubt of his good will and of his faithfulness in performing his promises Oh! 1. what a dishonour do we offer to our kind Master thus to question his love care and fidelity 2. what a shame to our holy profession 3. what a base return do we make for the many mercies we still receive and 4. what loss and damage do we bring to our selves we expect little and receive little we will not trust God and he will not satisfie our desires Jam. 1.6 7. Are ye now convinced of your folly and guiltiness in thus distrusting the Lord and is it the desire of your soul to have this evil cured O! then 1. ponder frequently and seriously these and such like considerations if this were the matter of your daily meditation if these things did sink down into your hearts and did abide upon your spirits they might prove a notable preservative against your unbelief doubtings and jealousies 2. Let us exercise our selves in the Scriptures especially laying hold on such promises as are most pertinent and sutable to our condition faith must have a word of promise whereon it must rest and the more express and particular that it be our faith will proportionably cleave to it the more firmly O! but what atheisme must there lodge in that heart that dare doubt where it hath this warrand thus saith the Lord 3. Labour to know more of God his love mercy power fidelity c. Ignorance of God his nature and attributes is the mother of jealousie and infidelity but they who know his name will put their trust in him Ps 9.10 With what zeal and success did Moses plead from Gods attributes Numb 14.17 18 19.4 Since sensible demonstrations are so concludent and prevail so much with us who live too much upon sensible objects let us observe and keep a register of the gracious returns from time to time made to the prayers of Gods people and honest servants 1. Our own experiences would be kept on record he who can say with David the Lord hath delivered me out of the paw of the Lyon and of the Bear will be able the more confidently to say with him the Lord will deliver me out of the hand of this Philistine 1 Sam. 17.37 experience begetteth confidence But 2. we should also observe the dispensations of providence towards others the Saints experiences are recorded in Scripture for our instruction comfort and encouragment Rom. 15.4 If God regard the prayer of the destitute this must be written for the generations to come Psa 102.17 18. the success that others have met with will encourage vs to follow the like course 5 Let us be exact and circumspect in our walk if our conscience condemn us we will fear the Judge every blot in our life doth darken and obscure the promise and dazle the eye of faith when the Saints fall their faith doth shake guiltiness is the mother of jealousie when we do ill we become suspicious and are ready to question his love and kindness to us when we prove ungrate and come short of our duty to him O! but if we would believe without staggering let us not halt in our walking let us be conscienciously diligent in every point of duty and (z) 1 Pet 1.14 holy in all manner of conversation if we would plead the promise and ask in (a) Jam. 1.6 faith nothing wavering Hence for trial this will be a good negative mark whereby we may know who cannot pray in faith if we do not walk as children we cannot call God Father nor with confidence expect that he will hear us What son will not be afraid and ashamed to look his father in the face after he hath dishonoured him and how will he blush to mention that relation and to call him Father to whom he hath not paid the debt of love reverence and obedience And if any perfidious and rebellious son should be so impudent as with (b) Herod having given to his son Antipater his Authority as he speaketh his favour his secrets his heart and crown in a will signed with his hand yet that unnatural monster could not stay a little till his fathers death but laboured by all means to prevent nature particularly by sedueing and perswading Pheroras to poyson the King yet having the boldness to offer to kiss his father after he was informed of his conspiracy though the traitor knew not that his conspiracy was discovered met with this terrible repulse Avaunt thou murderer of brethren and father the kiss of a father was not instituted for thee Behold Quintilius thy Judge c. Nich. Caussin holy court part 1. lib 4. pag. 133. Antipater to offer to salute and kiss his father he might expect such a welcom and reward as he met

with from the hand of Herod and to find the severity of a Judge in stead of the love a Father and yet are there not multitudes Ah! how many are there who have the boldness to deal thus with the father of Spirits Who Judas-like with a (c) Every reigning sin is treason and rebellion against the great King and interoretatively Deicide and Regicide and every sinner doth comply and conspire with Sathan and take up arms for him against his Master and Lord. treacherous heart dare offer to kiss him in whom they live move and have their being who is their Father by creation and who offereth unto them and entreateth them to accept of the inheritance of children Such think themselves to be sons and dare call him father though they have the heart of an enemy such have a kind of faith confidence and hope which is nothing but presumption delusion and groundless imagination suggested by the father of lies and maintained and cherished by their own foolish and deceitfull hearts This their faith is not built upon the word it hath not for its warrant thus saith the Lord but only thus saith the murderer and great impostor thus saith the deceiver and our deceitfull and deceived hearts It doth not arise from the Promises as having no foundation there but only from some principles of Sathans Catechism which he carefully instilleth into the ears and minds of his disciples and among the many articles of that anti-scriptural and cursed Creed this to our purpose is one If we have some form of devotion and now and then speak some few words prayer-wayes it 's no matter how we live our prayers will make amends for all God is mercifull and therefore will Sathan say and they upon his word think he will pity his poor creatures and servants and hear them whensoever they cry to him nay such will be ready to apprehend that it were cruelty and injustice to reject such well-meaning supplicants We may not now confute that soul-destroying delusion but what the Apostle said of doubting Jam. 1.7 may far rather be applied to this mad and desperat presumption and confidence Let not such seeure bold wretches think that they shall receive any thing of the Lord though too many be ready to think they shall receive yet saith the Apostle let them not think so or if they do they will but deceive their own souls and whatever for the present may be the dispensations of a common providence yet ere it be long they shall know and be convinced that they received nothing in mercy and in return to their prayers and nothing from the Lord as their God and Redeemer he was better acquaint with the mind of God and did not mistake who said If Iregard iniquity in my heart the Lord will not hear me Psa 66.18 And it was an acknowledged principle that he who was born blind urged against the Jews in his apology for Christ Joh. 9.31 For saith he we (d) Let bold finners consider how gross their delusion must be who contrary to this known truth dare presume and draw nigh in any ordinance without fear know that God heareth not sinners but if any man be a worshiper of him and doth his will him he heareth Neither would the Saints themselves think they were not concerned in this caveat for albeit the Lord will pity them in the day of their trouble and hear their prayers yet if they step aside from the approven path the Lord will hide his face hence the Psalmist having asserted Gods care of his Saints and People and that he would speak peace to such yet he addeth a necessary caution and warning but let them not turn again to folly as if it had been said though they were Gods people his Saints and precious ones who have prayed and wait for an answer yea though they have asked in faith and have met with access and acceptance so that a message of peace is dispatched and is as it were on the way towards them in return to their prayers yet if they should through their folly turn aside from God and in that interim commit some known sin he would recall as it were his former grant and draw back his hand and would not speak peace to them who had made peace with sin Now come we to some positive evidences and marks of the prayer of faith And 1. when the affections are much enlarged when we meet with a gale from heaven filling the sails we may and usually do expect that voyage will prove successfull when God openeth the heart and filleth the mouth with more then ordinary boldness fervency and liberty we readily will apprehend that he purposeth to fill our hands and will not send us away empty according to that word Psa 81.10 Open thy mouth wide but (e) Only he who is said to open the ears Psa 40.6 Isa 50.5 to open the eyes Psa 146.8 and to open the heart whose messenger and interpreter the lips are Act. 16.14 He only can open the mouth to ask aright he only can open it wide both extensively and intensively and make us desire and ask great things greatly grandia granditer ut loquitur August loc cit who is sufficient for such a work unless the Lord put to his hand and I will fill it We may believe he will fill that mouth with songs of praise for his gracious answers which he hath opened so wide in fervent and importunate prayers when we have spiritual boldness in pleading with God we will also have confidence as to the success and therefore these are joyned together and both ascribed to faith Eph. 3.12 We have boldness and access with confidence through faith If the Lord lift up the soul to him if he quicken and inflame the affections with a more then ordinary ardor and zeal we will not readily doubt of our acceptance when fire from heaven thus falleth upon our sacrifice we will be very confident thus Psa 27. we have both Davids fervency and confidence One thing have I desired of the Lord that will I seck after c. v. 4. this was his importunity but then his faith did act strongly and vigorously v. 1.3.5 6. I grant our lusts may add wings to our desires and be as oyl to the wheels and make us very diligent in our pursuit there may be a natural and carnal fervency and importunity which will rather add to our fears then make us in faith rest upon Gods word love and care but the difference may easily appear though we will not now prosecute it because that holy zeal and importunity is 1. spiritual as to the motives and end 2. humble and joyned with much self-emptiness and denial 3. tender of Gods gloty and honour and 4. submissive to his will whileas the natural importunity is 1. carnal 2. proud and selfish 3. careless of Gods glory and interest if it might be satisfied and 4 impatient under a frustration and disappointment

not pray for the measure of grace after that maner we pray for temporals Page 222 A third evasion confuted Page 223 Whether grace may be abused and become a snare ibid. And yet the adequat cause why temporals should not be askt absolutely is not because they may do us hurt and become snares Page 225 As to spirituals we may ask the thing and the condition though we may not ask conditionally Page 226 Whether we should submit and be content with a small measure of grace Page 227 We are not straitned in the promise but in our own bowels Page 230 How we should desire spiritual and how temporal mercies Page 231 Sect. III. For whom should we pray Page 232 Why we should pray for others ibid. We should not pray for the dead the popish Doctrine confuted Page 233 The blasphemy against the holy Ghost unpardonable the Rhemists confuted Page 240 Whether we may pray for such as have thus sinned unto death Page 239 249 Whether we may pray for reprobats as such Page 241 Whether in our prayers for others we may add this proviso if they belong to the election of God Page 242 268 Whether in praying for the salvation of others we may add this clause especially for believers Page 244 If the decree of reprobation were made known to us whether we might pray for such as we knew to be included in it Page 246 Whether the reprobat upon supposition that they knew the Lords decree and purpose never to show mercy unto them were notwithstanding oblieged to pray for themselves and to use the means Page 247 Whether a prohibition added to a known decree should lay a restraint upon us Page 249 There is a great difference as to the object of our prayers between those who are already cast into hell and such as are yet in the land of the living and under the means though they be reprobat Page 254 Whether we may pray for such in faith Page 255 Some distinctions for preventing objections with a brief recapitulation Page 257 Whether we may love those whom the Lord hateth Page 259 Ve must pray for all men Page 260 Distinctions brought by some Divines examined and rejected ibid. Some arguments for this conclusion with an answer to objections Page 262 We know not but the Lord may show mercy to all this generation Page 264 272 How the care of all the Churches lyeth upon every Saint Page 264 Whether we may pray for incorrigible enemies Page 268 Objections answered Page 269 Whether the holy Spirit will dictat a prayer for a reprobat and whether Christ while on earth prayed for such Page 269 Whether we may ask any mercy in Christs name for those for whom Christ died not Page 271 An exhortation to pray for enemies Page 272 We are in a special manner oblieged to pray for our relations for the Church of Christ for Kings and Rulers for the Kingdom and place of our abode for and with our families Page 274 Especially for such of those as are of the houshold of faith Page 277 As Pastors must pray for their flocks so they for Pastors and because too few do minde their duty it is pressed by several motives Page 279 The general point with it's several branches pressed by way of exhortation Page 286 The Saints prayers the Church-treasury Page 295 If thou pray not for thy self the prayers of others will not profit thee Page 296 CHAP. VIII We must pray in Christs name Page 298 We lye under a two-fold incapacity of drawing nigh to God and Christ hath removed both Page 299 Three grounds of the prevalency of prayer Page 300 Though we must pray in the holy Ghost yet not in the name of the holy Ghost but only in Christs Page 301 What it is to ask in Christs name ibid. Why we must ask in Christs name Page 304 How Gospel mysteries were known to the Jews Page 308 A confused knowledge is a medium between ignorance and perfect knowledge Page 309 What was the least measure of saving knowledge which was then necessary Page 310 The Gentiles not left without a testimony concerning the Messiah Page 312 The consent of the Popish School-men Page 313 Of their blind and implicit faith with four degrees of explicit faith from Suarez ibid. De necessitate praecepti medii Page 315 Whether any obtain for Christs sake who do not know his name nor ask for his sake Page 316 Whether the Jews did tender up their prayers in Christs name Page 318 Whether the Disciples did expresly pray in Christs name before his death Page 320 Whether we may be said to ask in his name in respect of the habitual intention of the heart Page 321 Whether temporals must be askt in his name ibid. A word of exhortation and reproof Christ our Altar and Priest his work constant and equal Page 329 CHAP. IX Of the help of the Spirit Page 328 Prayer the ladder that reacheth the heavens Page 329 The necessity of the help of the Spirit Page 330 Whether those who are not led by the spirit of Christ dwelling in them viz. such as are yet but under some legal preparations and on the way to conversion may meet with acceptance Page 332 How the Spirit helpeth us to pray Page 333 Mr. Baxter interpreted Page 336 The actual assistance of the Spirit is 1. to actuat 2. to strengthen 3. to direct 4. to encourage Page 337 There be many impediments both from within and without Page 338 The Spirit helpeth 1. to make choice of fit objects 2. to propose right ends 3. to pray aright as to the maner c. Page 340 Our confidence and boldness admitteth a latitude between the full assurance of faith and a probable expectation there is a middle hope Page 345 A word of rebuke 1. to the presuming Justitiary 2. to the blasphemous Atheist Page 346 A word 1. of encouragement 2. of exhortation to the Saints Page 348 Whether Sathan worketh immediatly or only mediatly on the mind and will Page 351 Arguments for an immediat impression Page 352 How Sathan representeth objects to the mind Page 353 Whether Sathan knoweth the secrets of the heart or hath power over it to bow and turn it Page 355 What is that vail the Lord hath drawn over the heart Page 356 Sathans immediat access to the heart needs not discourage the Saints Page 360 We are not enough sensible of the Lords bounty and tender care towards us in keeping this roaring Lyon in iron-chains ibid. Yet Sathans power and malice must not be made a cloack to excuse or extenuat our sins Page 361 Whether all sins flow from Sathans temptation Page 362 And whether all good proceedeth from the suggestion of good Angels Page 367 The consideration of Sathans power and malice should make us first humble secondly sober and watchfull thirdly to live in a continual dependance upon God fourthly frequent in prayer fifthly thankfull Page 564 It is not our fault that Sathan

affections of others yet I have known not a few who as for naturall parts have been reputed weak and simple and who have had no great dexterity in worldly affairs yet have been eminent not only for grace but also in the gift of Prayer the Spirit according to the Word Rom. 8.26 helping their infirmities and enabling them to pray as they ought not only by enlarging their hearts with holy desires but also ordering these desires and supplying fit and pertinent words for expressing of them to the admiration of the hearers yet it is too evident that many of the saints want this Gift as to any considerable measure who albeit upon this account they may be humbled and with submisson complain to God because of this infirmity yet need not be too much discouraged though the Lord hath not bestowed on them such a measure of knowledge and utterance as upon some others yet he hath not with-held from them the Spirit of grace and supplication What though thou canst but sigh with the needy Psal 12.5 and groan with the Prisoners Psal 102.20 What though thou canst but chatter as a cran and mourn as a dove Is 38.14.5 The Lord can read and understand that hand-writting he knows the meaning of abrupt and broken words proceeding from a broken and contrite spirit and will perform the desire of such disconsolat ones As for the two latter considerations there is an usuall mistake on both hands carnall hearts who make little conscience of duty look on Prayer as a mean and the Saints who dar not omit their duty too often forget the reward these who ask amisse and cannot lay claim to the promise yet will use Prayer as a charm and spel they fear no evill because they say their Prayers every day and the true Israelits who may draw nigh to God as a father in confidence to be heard so trade with heaven as if a storm did alwayes follow them when they went to sea and as if their vessell could not escape the Pirats and thus though they will not be idle but must hazard and send many Packs to sea yet they expect not ever to hear of them again and though the Lord pitty such and will not deal with them according to their fears yet often he hideth his face for a while and maketh them meet with many contrair blasts because of their diffidence that though their Ship come safe to shoar at length yet the voyage proveth uncomfortable and dangerous and a considerable time may interveen before they hear of their return Thus we may speak of Prayer under all these four respects But O! if the Lord would be pleased so to blesse these weak endeavours that they may prove helpfull for preventing a divorce where the Lord requires an union that all of us may have such a measure of the spirit of grace poured out upon us and may 2. be furnished with such gifts and abilities for ordering expressing our desires And may 3. be so inabled to make conscience of our duty As that 4. We may go about the performance of it with cheerfulness and confidence knowing that we shall not seek his face in vain that thus grace may sanctifie our gifts and successe may accompany our work that albeit to our apprehension there must still be a distinction yet there may be no more a separation but that in all our supplications these may joyn hand in hand and may be really united so that we shall not need to prosecute the difference any further only as occasion shall offer we will adde a word by way of remedy for curing or preventing what may be found wanting or amisse in our Prayers as to any of these respects and considerations looking up to Him who only can (a) Rom. 8.26.27 help our infirmities and teach us to Pray as we ought and according to the will of God CHAP. II. Prayer held forth under several Scripture expressions Paralleled for preventing mistakes Math. 7.7 8. Ask and c. for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Jam. 1.6 Ask in faith nothing wavering And 5.16 The eff●ctuall fervent Prayer of a righteous man availeth much Eph. 6.18 Praying alwayes and watching thereunto with all perseverance c. DIvers names and expressions if the difference be not meerly literal and grammatical must contribute not a little for clearing of the nature of the thing it self it will not then be impertinent for us here to ponder a little the different wayes whereby the subject of our present enquiry is expressed in Scripture especially since such a view in the porch some brief observations for explication being intermixed may help to prevent a double mistake the one of carnall hearts who because they find Prayer some times held forth under words that seem to import no great difficulty seriousness and diligence as to ask seek call cry knock c. are ready to apprehend that it is an easie task to pray and that they need no further trouble themselves if they can utter some few words in a formall way and on the other hand the Godly hearing of such importunity in Prayer such fervency watchfulnesse perseverance wrestling weeping c. are in hazard to draw hard conclusions against themselves as if they never had yet prayed acceptably Albeit now we may not speak at any length to these material cases it being one of the main designs of the practicall part of this treatise to give some clearing to these yet for the present we may set before both the presuming Atheist and the tender Christian what through the blessing of God may prove a remedy to both if they will be at the pains to compare these Scriptures together and thus seek after the sense Carnall men may see that there is difficulty in the work and that lip-labour is no Prayer and the Godly who offer up the desire of their heart to God need not be discouraged though at all times they have not such enlarged affections zeal and continuance as some of Gods children upon speciall occasions have had And as this parallel may now be helpfull to that purpose So it may give some light when we come to speak of these cases more fully in the qualifications of Prayer and to what we are to say concerning the nature of it here Chap. 4. 1. We will begin with such expressions as seem to import no great difficulty And thus to pray 1. Is but to ask Mat. 7.7 O! but stay a little fond atheist and remember not every one who saith Lord Lord shall enter into the kingdome of heaven except he be a doer of the will of God v. 21. Thou must then be a doer as well as an asker and thou must ask in faith nothing wavering and with an honest and single mind Ja. 1.6 8. And thy end must be pure and holy for many ask and receive not because they ask amisse Ja. 4.3

omues i. e. quatuorgenera orationum ibi enumerata debe ●● conjungi petitioni ut perfecta efficax sit ideo etiam censētur quasi quatuor partes complentes constituentes integrum officium orandi Fran. Swarez ad 2.2 a quaest 81. ad 100. de Stat. Rel. Tom. 2. Tract 4. lib. 2. cap. 3. sect 4.8 Licet oratio plurium virtutum actus includa● omnes tamen ad petitionem ordinantur ut melius fiat inde orationis nomen participant ibid. in primo cap. lib. 2. vid. lib. 1. cap. 1. sect 8 9. Swarez speaketh integration of Prayer and so ought not have been omitted in its definition yet since they make us two distinct heads of practicall divinitie and here fall in only as accessories of this duty we will refer them to their proper place purposing now only to speak of Prayer according to its proper acception And thus it is contra-distinguished from confession thanksgiving meditation c. and doth import (h) Et in hoc sensu definiente Damasceno loc cit est petitio decentium à Deo asking or petition And thus sayth (i) Swarez loc cit sect 8. Ipsa ergo petitio propriissimo speciali modo oratio dicitur atque ita censent D. Thom. Bon. omnes qui de oratione scribunt Swarez when mention is made of Prayer for any person or thing in the Scriptures it is alwayes taken in this sense and the fathers and School-men and whosoever saith he have written of Prayer have spoken of it in this signification and the word Prayer in our language cannot without great impropriety be applyed to signifie any other thing CHAP. IV. In what act of the Soul prayer doth principally consist Psal 27.8 When thou saidest seek ye my face my heart said unto thee Thy face Lord will I seek COncerning that which we meet with in the (a) Quod locum generis occupat first words of the desinition while Prayer is said to be an offering up of our desires c. we may inquire In what act of the Soul doth Prayer directly formally and principally consist By which question we do not exclude the voice as if it might not concur in the performance of this duty Wherefore is the tongue called our glory Ps 57.8 and 108.1 and 30.12 if it should not be employed in glorifying its Maker in praising of and praying unto Him but though it must joyn in the work yet it cannot give life and being unto it that must flow from another fountain after which we now enquire and therefore while Prayer is divided in Mental and Vocal the last trust include and suppose the former else it deserves not the name Lip labour is not Prayer But you will say we cannot petition and ask but by the voice and therefore the first must also include the last Ans Amongst men there can be no society no asking nor granting unless there be some expression by the voice or outward gestures but we may converse with the father of Spirits and pray to Him who (b) 1. Chr. 28.9 understandeth all the imaginations of our thoughts and espieth them (c) Ps 139.2 afar off before they have any being or can be known to our selves without an interpreter This (d) Estque haec significatio communis mentali vocali orationi quia utroque mode petitio fieri potest à Deo Swar loc cit lib. 1. cap. 1. sect 8. Swarez granteth and I think none of the Papists these Patrons of Lip devotion will deny In answer to the Queree the Roman Casuists and Scholemen following their Patron (e) Thom. 22 quaest 83. art 1. Thomas affirm that Prayer is an act of the Understanding and not of the Will Their grounds are frivolous and not worthy to be considered unless to shew the folly of these luxuriant wits 1. It belongs saith (f) Loc. cit in Corp. Thomas to the understanding as to command so also to (g) Ita se habet oratio ad superiorem sicut imperium ad inferiorem petition and ask Ans Whatever might be said concerning the faculty of the Soul that commands and sets a work the rest yet we cannot be said to ask any thing of God unless the Heart present it's desire and so the Will must draw up the supplication and offer it to the King But we may far more probably lay down the contradictory supposition and say that it belongeth not to the understanding as elsewhere we may have occasion to shew at greater length but to the will as the Mistris and Superiour to command the rest of the faculties O! But 2. saith (h) Lessius de Just Jur. lib. 2. cap. 37. dub 2. Greg. Nyss Or. 1. de Or. Dom. Chrysost lib. de Orand Deum dicuut orationem esse colloquium cum Deo Lessius Prayer is Locution and a kind of Speech Thus the Fathers have defined Prayer a conference with God but nothing within us except the understanding can entertain that conference Ans It s true in Prayer we enjoy a sweet communion with God we speak to him and poure out 〈◊〉 complaints unto him but it s a spirituall conference in which the heart the will and the affictions are principally employed That 's the first thing which God requires and especially regards My son give me thy heart Prov. 23.26 And therefore whenever the Psalmist drew nigh to God either to pray or praise he lookt mainly to his heart knowing that if it was not prepared to speak to God there was no other speaker that would get a hearing and he thinks it not enough to have his heart set a work unless the whole heart were employed Ps 9.1 Ps 111.1 Ps 119.145 Ps 138.1 Ps 86.12 c and only that man to him i● the blessed man that seek God whether in Prayer or any other point of Worship with the whole heart Ps 119.2 The heart hath a voice which God well understandeth and will hear when all other Messengers are sent away empty we have a sweet though short dialogue Ps 27.8 The Lord begins and drawes on the discourse with a kindly invitation to seek his face but who makes answer O! Say these learned Rabbies the heart and will cannot speak nay but saith the Prophet David I acknowledge no such axiom my heart must make the reply my (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart said unto thee thy face Lord will I seek Amongst our Divines I find not this question moved but I know (k) Only Dan. Til. once ours then Arminian and afterwards I know not what in his Syntagdisp de precseeme●b to joyn with the School-men none of them who will not joyn with D. (l) Oratio est voluntatis nostrae religiosa representatio coram Deo Ames Med. Theol. cap. 9. de cas cons lib. 4. cap. 14. Ames while he describeth Prayer a religious presenting of our wills before God which upon the matter differs not from

Lord will encline his ear he will hearken and give an answer of peace Ps 12.5 Is .. 38.5.14 Argument 8 8. That summary and comprehensive abridgement that brief re-capitulation and conclusion of Prayer Amen as it doth expresse our confidence so also the desire of the heart It is an adverb of wishing and hath the same sense saith (a) Edw. Leigh Cri. sac nov Test verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum per modum orationis seu precis Pagu in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh with utinam fiat Mat. 6.13 Rev. 22.20 21. And by us it is indifferently used for and hath the same signification with So be it And therefore since the abrigement and close of Prayer doth thus import the wishing and desire of the heart we must judge the same of the whole unlesse we will make Prayer become like that monster described by the (b) Horatius de arte Poet. humano capiti cervicem pictor equinam c. Poet whose members were so disproportioned unlike and dissimilar that they could not except it were by Poets and Painters who have liberty to feign and devise what they will be joyned together Argument 9 9. If we will rest on the apostle Paul his exegesis and exposition Rom. 10.1 If by Prayer we understand the same thing which he did we must affirm that the hearts desire and Prayer are as synonyma holding out one and the same thing or I would rather think that these words contain a description of Prayer that it is the hearts desire poured out to God But what need we disput while the Lord Himself so clearly and in terminis resolves the question and tells us what he who well knows how to give things their right names calls and will acknowledge to be Prayer Jer. 29.12 13. Then shall ye call unto me and ye shall go and pray unto me and I will hearken unto you and ye shall seek me and find me when and never till then ye shall search for me with all your heart O! then take heed when thou approachest the Throne that thy heart be not to seek that it be not gadding abroad after this or that trifle while thou art speaking to the King if thou bring not thy heart with thee thou hast not a tongue thou canst not speak if the heart be absent if it be silent there can be no voyce that He will hear and answer and therefore as at all times so specially when thou art praying thou shouldst keep thy heart with all diligence that what comes out of it may prove the issues of life Prov. 4.23 CHAP. V. Of the subject of Prayer Who should and who may not pray Jam 1.6 If any of you lack let him ask of God who giveth to all men c. Is 45.22 (a) look with the eye of faith with tears in your eyes and your eyes and your supplications in your hand Look unto me and be ye saved all the ends of the earth THis question may be extended to three ranks of persons 1. To these who are altogether uncapable of this exercise 2. To these who once were capable but now are not And 3. to those who now are but e're it belong shall no more be called to the performance of this duty And accordingly this Chapter may be divided in three parts Sect. 1. Who may not be said to Pray How (b) Heb. 7.25 Christ and the holy (c) Rom. 8.26 Spirit are said to interceed for us Each of these three members may be sub-divided into other two As to the first one may be said to be uncapable of this exercise either because it is below him or because it is above him thus it is below God to pray and it is above the reach and sphere of unreasonable creatures to pray 1. Then it were not worth the while to confute the foolish (d) Figmentum anile Turcarum Judaeorum qui nugantur Deum certas habere precum formulas quas certis horis singulis diebu● recitet Gerhard har cap. 179. pag. mihi 1116. damnamus Thalmudistas Mahumedanes qui affirmant Deum ipsum quotidie orare Tilen disp 49. Thes 52. conceit of those dreamers who imagined that God had set forms of Prayer which he rehearsed so often every day But I would ask to whom and for what should God pray hath He any Superior or equall whom He should supplicat and can He be said to want any thing Himself being the only fountain of all good and happinesse But here it may be objected that the holy Ghost doth pray and interceed for the saints Rom. 8.26.27 And thus he is called their Advocat (e) Which while applyed to Christ 1. Ioh. 2. ● is rendred Advocat and why not also here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 14.16 And Ioh. 26.7 Ans The learned Gerhard having called it a ridiculous fancy to imagine that God doth pray harm Evang. Cap. 179. yet Cap. 176. affirms that the holy Ghost whom he acknowledgeth to be God equall with the Father doth interceed and pray for us yea with groans Postulare (f) Gerh harm Evang. cap. 176 pag. mihi 930. gemitus suos pro nobis interponere albeit we cannot think that he would so far mistake as properly and truly to ascribe to the Spirit groans and sighs that were blasphemous yet he doth so fully and plainly expresse himself as to the praying and intercession of the Spirit that there is no ground left for doubting of his judgement in that particular But 1. I would ask whether that intercession be an act of worship or not It were blasphemous to imagine that one person of the blessed Trinity doth worship another and yet it cannot well be conceived how this intercession can be performed without a religious adoration 2. If the Spirit interceed for us it must be by some act of his blessed will he must offer some (g) according to the definition of Prayer Ch. 3. desire to the Father and thus since there is one will and the same acts of the will in the Father Son and holy Ghost that intercession may as truly be ascribed to the Father as to the Spirit and so the Father must pray to himself 3. If the Spirit be a supplicant he cannot be said to hear and grant there must be a difference between the asker and the giver can one be said to ask from himself 4. If the holy Ghost doth interceed for us then he must be first pacified and reconciled with us he must be more compassionate and tender hearted then the Father and he must be willing and (h) not that prayer can change him who is in one mind Job 23 13. yet it is something previous a mean for obtaining a grant to Gods hearing and answering which is some actuall emanation and result of Gods eternal purpose See conclusion of this Tract desirous we should have before the Father yeeld there must be some bowells and tendernesse some

him with his free Spirit and that he would not utterly take away his holy Spirit from him that his mouth which for want of the breathing of the spirit for a while was slopt might be opened again Psal 51.12.11.15 What we are now to say concerning the help and assistance of the Spirit may be comprehended under th●●● three ●cads 1. We will bring some reasons holding forth its ●●●ss●ty 2. We will show how and after what maner the Spirit helpeth us to pray 3. How the motion of the Spirit may be distinguished 1. From satanicall suggestions 2. from the naturall motions of our own spirit sometimes pressing and drawing us to the Throne adding a word of application but reserving severall practicall questions to the cases Part 3. As for the first The necessity of divine help and assistance may appear 1. from our ignorance 2. from our impotency and inability 3. from our unwillingnesse and aversnesse and 4. from Gods justice and holinesse which otherwise would obstruct our accesse and acceptance 1. Then we are naturally blind and ignorant we know not spirituall things those most excellent and necessary things nay they are foolishness unto us untill the Spirit discover their excellency and our misery without them 1 Cor. 2.11 12 13 14. and therefore without the light and direction of the Spirit we cannot love and desire them nor pray for them what we (c) Ignotinulla cupid● know not we cannot love or prize Yea as to temporalls we are ready also to mistake and to ask a (d) Mat. 7.10 serpent in stead of fish and we are ready to be too peremptory in those foolish destructive desires We know neither what nor how to ask and therefore we stand in need of the help of the Spirit that he may teach us to pray as we ought and according to the will of God Rom. 8.26 27. 2. As we are thus foolish and ignorant so we are weak and impotent nay dead and without strength and cannot move one step towards God without his help untill he (e) Ezek. 37.6 blow upon those dry bones and put a new principle of life into them and then draw our heavy and dull though a little quickened and enlivened hearts up to the Throne of grace Eph. 2.1 Rom. 5.6 Ioh. 6.44 we are not able and sufficient of our selves to think one good thought 2 Cor. 3 5. nor to speak a right word none can beleevingly and with affections sutable to such an object say that Jesus is the Lord but by the holy Ghost Cor. 12.3 such corrupt trees as we naturally are can bring forth no good fruit Mat. 7.18 unto the defiled and unbeleeving nothing is pure Tit. 1.15 his heart and conscience being polluted his best things his prayers and sacrifices are naught and loathsom they are an abomination to the Lord Pro. 21.27 and 28.9 and therefore unlesse the Almighty stretch forth his arme for our help we cannot look up to him we have no oblation which we can offer to him not a thought or word sutable to his Majesty and greatnesse and the nature of that heavenly exercise nay though we were translated from death to life yet still we labour under so much weaknesse and infirmity that we neither know nor are able to ask what or as we ought unlesse the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphore taken from him who goeth to lift a great weight which he is not able to meve from the ground and another stands over against him withwhom joyning hands they tak up the weight together see Edw. Leigh in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help our infirmities Rom. 8.26 Prayer is too great a weight for our weak armes to lift but when we are pulling and tugging to no purpose then the Spirit cometh and (g) Particula enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nes laborantes refertur quorum tomen vis omnis ab eo spiritu proficiscitur qui sicut nos penituscollapsos erexit ita etiam erectos regit Beza in Rom. 8.26 takes up the heaviest end and also upholdeth and strengthneth our hands for lifting the lightest and thus maketh the work sweet and easy to us the Spirit helpeth saith (h) Leigh loc cit Leigh as the nurse helpeth the little child who by it self can neither stand nor walk and thus by the hands of the nurse taking it by the steeves it is inabled to go as she directeth so weak Saints c. But 3. as we are thus blind and weak so we are unwilling wicked and obstinat We have much enmity against God and aversnesse from a communion with him the carnall mind is enmity in the abstract against God and spirituall things it is not subject to his Law and Ordinances neither indeed can be Col. 1.21 Rom. 1.30 Rom. 8.7 and how shall this enmity be removed and the foolish self-destroying potshard be made be made to submit to its maker and the rebel subject to make his supplication to the King only the Spirit of Christ dwelling in us can make us yeeld and lay down our weapons and resolve to fight no more against God the Spirit of adoption of enemies can make us sons and beget filiall affections in us that we with confidence may draw nigh to God and call him Abba Father v. 9 14 15.16 Gal. 4.6 4 Our acceptance and welcom depends upon the help and concurrence of the Spirit as weare enemies to God so children of his wrath haters and hated of God wa'king contrary to him and he to us Eph. 2.3 Lev. 26.23 24.27 28. Psa 18.26 O! but the Lord knoweth the mind of the Spirit and will accept those desires that are breathed in the heart by him Rom. 8.27 The Lord knoweth not our howling and crying he regards not our tears and prayers they are an abomination to him Prov. 28.9 Though all the spirits of just men made perfect and all the Angels in heaven would joyn with us yet they could not purchase accesse to us by one Spirit saith the Apostle Eph. 2.18 we have accesse unto the Father and ●●ere is none beside him that can obtain an entrance for us It s true Christ is the door Joh. 10.7 but the Spirit must open the door and get us accesse he must take us by the hand and bring us to the Father and put acceptable words in our mouth yea after he hath made our peace with God and breathed in us the Spirit of life yet if he do not constantly actuar and quicken that principle our prayers will want life and ●eat and can no more ●e called spiritual sacrifices then the levitical offering untill (i) Lev. 9.24 sire which was of a heavenly descent was brought from the Altar to burn it 'T is true there may be much fervency and heat there may be much fire brought from natures furnace but that common fire is strange fire though it be brought from our own ch●mney yet it is extraneous and unfit for

unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister

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 unchea●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

after the (b) Heb. 3.1 high Priest of our profession had once made his (c) Isa 53.10 soul an off●ring for sin and by that one oblation (d) Heb. 10.10.14 perfected for ever all that are sanctified yet the Lord will have a spiritual Priesthood to continue and his people still to (e) 1 Pet. 2.5 offer up to him their daily sacrifices and that (f) Exod. 28.36.38 engraving that was on the plate upon Aarons forehead to be written upon our hearts Holiness to the Lord. The pagan pharisaical and popish way of worship is an abomination to him he (g) Mat. 23.27 valueth not whited sepulchres and a (h) V. 25. clean out-side he will not be mocked with fair professions though accompanied with specious performances if the heart be wrong all is naught if it be not (i) Eph. 4.24 renewed and consecrated to the Lord in holiness to what purpose is the multitude of sacrifices they are but vain oblations Ah! Who hath required these things at your hands saith the Lord Isa 1.11 12 13. His Israel must be holiness to him holiness within and without every pot in Judah and Jerusalem must be holiness to the Lord Jer. 2.3 Zech. 14.21 I would ask after no other evidence of a false Church then with Papists to plead for the opus operatum the work done however it were done the meer carcasse of a performance void of all heat and life as if it were acceptable service to him who must be (k) Ioh. 4.23 worshiped in spirit and truth who calleth for (l) See Part 1. Ch. 4. heart-service as too little and without which he will accept nothing from our hands though we did bestow all our goods to feed the poor nay though we gave our bodies to be burnt if the heart and affections go not along if it be not a free-will offering it is nothing 1 Cor. 13.3 Hypocritical and formal Professors from time to time have been very frequent in duties and said many prayers but yet to this day never (m) Psa 62.8 poured out their heart before the Lord their frequency was not accompanied with fervency their sacrifices lay cold on the Altar there came no fire from heaven to kindle them and will the Lord accept such empty and deceitfull oblations he cannot away with them they are an abomination unto him and what mater of lamentation is it that so much precious ointment should be thus wasted and such a noble work prove so fruitless and unprofitable that so excellent and promising an exercise if rightly performed should be a miscarrying womb We are ready to complain of the Lord that he will not hear nor hearken to our cry whileas the fault is in our selves we will not cry he valueth not the voice of our tongue but if the heart did speak he would quickly hear and answer if we would seriously reflect upon the frame of our soul and diligently ponder our wayes and work we would find nay Gods own people and honest servants might see and be convinced that too often they send an unfaithfull messenger to the throne who doth miscarry and mar our cause because he cannot speak and is not acquainted with the language of the court And thus we receive not because we do not ask our asking is no asking in Gods account because we do not ask aright and do not seek God in that way in which he will be found and therefore it concerns us to take heed what kind of prayers we offer up to God lest our labour be lost and the Lord provoked against us while we are ready to conceive that we are doing him good service And for the direction of such as would not trade with heaven with counterfit coyn and who desire not to be found amongst the number of those (n) Jer. 48.10 cursed mockers who do the work of the Lord negligently and deceitfully we purpose now in the Lords strength to enquire after the qualifications conditions and properties of an acceptable and prevailing prayer We would not have these terms to be pressed in their strict and philosophical sense as if we minded now to enquire what did belong to prayer as essentials what only as accidentals reciprocal or not reciprocal but having in the first part of this Treatise spoken to those things that more properly serve to the opening up the nature of prayer we shall now take a view of those things that belong to the maner of performance and which are so necessary to its prevalency and acceptance All which if we duly ponder will be found as it were to flow from the two last particulars mentioned in the description (o) Of which Part 1. Ch. 8 9. viz. the purchase of Christ and the work of his spirit which therefore were placed in the first Part as being the fountain and original of all the rest and the sole ground of the prevalency of our prayers and would not conjoyn them with the streams and their effects which now come to be considered here albeit otherwayes we deny not that these two also may be reckoned among the conditions and requisits of prayer yea and in some such improper sense all that belongs to its nature and essence and every branch of the definition may be called a condition though hardly in any sense a property and (p) Albeit in the Schools they speak of a quale essentiale yet the word qualification in our language is not used in that sense qualification which three may here be promiscuously used of prayer And though the merit of Christ and the help of the Spirit might be called conditions yet they are no intrinsecal part of our work though our prayers must be as it were animated and enlivened by them but now we are to speak of that which must be wrought by us and be from us though supposing the assistance of the Spirit whereby we are enabled thereunto and therefore the disparity is manifest But that we may no more contend for words or method in this discovery of the qualifications of an acceptable prayer we shall not enumerate all and every one for scarce is there any one that doth concur and is required in any (q) Where the seven moral circumstances of our actions have place viz. quis quid ubi quibus auxiliis cur quomodo quando spiritual performance that may not some one way or other have place here but we shall only (r) Aquinas 2 2 quaest 83. art 15. ad 1. to the prevalen●y of prayer riquireth four conditions viz. Ut orans pro se perat necessaria ad salutem pie ac perseveranter Bonavent in stimul divin amor cap. 4. requiri affirmat ut oratio siat 1. Humiliter 2. Fidenter 3. Pure Et 4 instanter Rayner pan-theolog § o●are cap. 7 ut orans exaudiatur quatuor requiri decet viz. Ut oret 1. Fideliter 2. Humiliter 3. Utiliter Et 4. Perseveranter Et cap. 9.

autem noster caelestis magis oblectatur ruditate ac infantia nostra qui sumus cjus filii quam c. Rolloc in Joan 4. child will move the tender father more then all the art and eloquence of a stranger Use 2. 2. A word of caution and 1. let not this discourage the (n) Isa 50.10 children of light while they are walking in darkness do not thou O disconsolate Saint who art (o) Ps 42.1 panting after the Lord as the Hart after the water-brooks do not thou make this a plea for thee to run away from the throne ye that fear the Lord need not fear ye are called and allowed in this sad case to trust in the name of the Lord and to stay upon your God Isa 50.10 What though it be night with the soul so that thou canst not see and discern thy interest in God yet he knoweth who are his own and will hear his children when ever they cry to him and will own them and answer their requests while they are ready to apprehend that they are cast off Isa 49.14 15 16. Neither 2. should this discourage such as are in the pangs of the new birth who have taken their leave of their old lovers and are on the way to Zion whatever thou hast been if thou honestly now desirest to offer up thy self to the service of God and to give him thy heart he will not reject thee Joh. 6 37. Ezek. 18 21.27 28. yea though there be much refuse and and filth mixed with thy sacrifice and much unwillingness joyned with thy desires so that thou hast but a (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. apud Erasm in Ghib nolens volens vel potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer volens nolente animo nilling willing thy soul being in a confusion by reason of the sad complaints from thy lusts and former lovers who are unwilling to be divorced yet thou mayest draw nigh to God and look up to him for help and pray that he would stretch forth his hand and pull thee out of this snare and having brought thee forth would so establish thy goings that thou mayest never look back again to Sodom It s true that till thou hast escaped thou canst not lay hold on the Covenant thou canst not in faith plead any promise till thou be (q) 2 Cor. 13.5 in the faith But yet what knowest thou O mourning sinner but the promise may belong to thee the absolute promises to shew mercy love freely to renew the heart c. And certainly God will accomplish what he hath promised and of his free grace may make use of thy prayers as a mean to that end See Part 1. chap. 5. sect 3. Only let this word allarme all secure sinners who dare draw nigh to God with their supplications while they are resolved to follow their old course and trade of sin who dare call God Father and yet are not afraid to offend him who dare supplicate the King with their weapons in their hand and while they purpose to continue in their rebellion Unto such desperate wretches thus saith the Lord What hast thou to do to take my covenant in thy mouth seeing thou hatest instruction and casteth my words behind thee Ps 50.16 17. It s a dishonour to God that such should take his name in their mouth that such should call upon him and lay any claim to his covenant and promises O! consider this all ye that forget God in your life and conversation least notwithstanding all your prayers and seeming devotion he come against you and tear you in pieces while their will be none to deliver ver 22. Hence 2. As the fountain must be purified the streams should be clean it s not enough that our state be good 2. Qualification but our walk must be answerable as our persons must be reconciled and the habits of grace and sanctification must be rooted in the heart so the fruits thereof must appear and holiness must be expressed in our life and conversation In the most dark and impure times this was an acknowledged principle God heareth not sinners Joh. 9.31 Job 27.9 Ezek. 8.18 Prov 1.28 Micah 3.4 Isa 1.15 Jer. 14.12 c. Hence Solomon in that solemn prayer 1 Kings 8. doth once and again caveat and limit his intercession for the success of prayer which should be poured out in or towards that house he had built for the worship of God If they turn from their sin and know the plague of their own heart if they confess and repent c. ver 33 35 37 47 48. Under the law if any man in his uncleanness durst offer to sacrifice or offer to meddle with holy things he was to be cut off from the presence of God Levit. 22.3 c. Of how much sorer punishment suppose ye shall he be thought worthy who dare draw nigh to God and and presume to offer a spiritual sacrifice in his moral uncleanness whereof the natural was only a shadow and therefore was it so severely forbidden to shew how the holy Lord doth abominate and will avenge the other Such as dare come before the Lord in their sins are like a thief that would present himself before the Judge with the fang in his hand There is no man in his right wits saith (r) Mr. Downam spir arm part 3 lib. 2. cha● 4. one would come as a suiter unto his Prince and bring his accuser with him who could prove and testifie to his face his treason and rebellion Much less would any man dare to come with the (ſ) The sins of Gods people were the murderers of the Prince of life and though the high and lofty one be out of the reach of sinners yet every sin is accounted to be interpreratively D●i-cide And no thanks to him who resolutely and deliberately sint against God that his evil extendeth not to God weapon in his hand wherewith he had killed the Kings only Son and heir and resolving theirwith to offer violence to the King himself And there is no (t) Sin is frequently and most fitly in the Scriptures compared to whoredom and our lasts are called our lovers Adultress so shamelesly impudent as to supplicat her husband having still her lover in her armes purposing yet to follow him But if any were so desperate what success might they expect Would not such a Judge King or Husband be avenged of those wretches not only because of their crimes but also because of this their impudence and mockery And yet alas inconsiderat sinners are not afraid to deal thus with the great God but though he long forbear yet vile pot-sheards will not alwayes be suffered thus to mock their Maker and though the Lord will not utterly cast off his elect ones but will at length pull them out of the snare yet their sins will provoke him to hide his face for a while and not to hearken to their prayers so long as they

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 st●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 sēper 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 ex●rcised towards thee and what are the mercies which from time to time thou

be so careless in the worship of our God while poor Pagans were so zealous and serious in their devotion to Idols Ah! shall Baals priests (k) 1 Kings 18.28 tear and cut themselves with knives and lancets till the blood gush out and all as is thought to stir up their affection and to make them call on him more zealously and fervently however they lookt upon that as acceptable service to their idol and shall we think it enough if we but put (l) Proverb molli brachio sou extremis digitis attingere summis naribus olfacere to our fingers to the work and perform it never so negligently and will not be at the expences of some few tears or affectionat desires we will not be at so much pains as to (m) Isa 64.7 stir up our selves to call upon and to take hold of the Lord how then shall we suffer any thing for him or in his service While Alexander was offering incense to his God a coal fell on the young mans hand who held the golden censer but he considering the sacred action in which he was employed would rather suffer the burning and extremity of pain till the service was ended then in the least once stir or move his arm and thus interrupt that holy as he imagined performance and yet the least of Sathans fiery darts the least worldly trifle and sensual thought will quickly and easily divert us and turn away the heart while it is sacrificing to him who only should be served and worshiped The Pagan (n) Reusuer symb imper clas 1. ad sym L. Veri pag. 65. Emperour L. Aurelius Verus his motto was nil obiter Nothing must be done remisly negligently and as it were in the by Far rather should this be the motto of every true Israelite in the matters of God other things to him ought to be in a comparative sense handled in the (o) In transcursu Proverb Plutar de lib. educandis passing using the world as if he used it not for here is not our home and rest but our trade and great business is with God and for a kingdom rhat is worthy of our chief care and diligence If (p) Mat. 6.33 we seek it obiter and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we undervalue it and lose our labour but alas as that Emperour did not answer his symbol being wholly (q) Cluver hist epit pag. 302. addicted to effeminatness luxury and pleasure so neither do many Christians their engagements and profession and titular Saints who have no more but the outward badge and the meer name of Christianity employ all their strength diligence and seriousness about the perishing trifles in the world and seek after heaven only in the by using the ordinances of life as if they used them not their hearts not being towards them they go about them in a dead lazy way without activity and life they see not their danger and misery and hence not being affected with it they act not as if they were in any strait and extremity they pray not against sin as knowing that either they must mortifie it here or else it will kill and destroy them for ever they pray not for pardon as knowing they must have it or else go to hell and there be tormented with the devils for ever and ever There is no remedy till once we be brought to this extremity and accordingly act as becometh those who are in such danger and hazard We will not now stay to press this necessary point but remitting you to those practical (r) M. Love zea l. Christ on Luk. 11.8 M. Cobbet on prayer part 2. ch 1. M. Gurnal spir arm part 3. pag. 553. c. Divines who have at length insisted on it only let me add a word by way of caution mistake not and beware least thou call thy lust zeal and thy impatience this holy fervency and importunity If we spend our affections upon earthly things they are mispent and misplaced Col. 3.2 Ah! shall our love our zeal and strength be laid out upon such trash shall the marrow and activity of our most precious things be thus debased Corruptio optimi pessima We have many experiences in nature (ſ) Who can endure the smell of a dead carrion especially of the body of man 〈◊〉 which is the most excellent of all living creatures c. shewing the corruption of the best things to be accompanied with loathsom and noxious consequents and shall not the abuse which is the corruption of spiritual things have very sad and dolefull consequents to the soul It is (t) Thom. Fullers good thoughts in worse times pag. 90. reported of witches that they say the Lords prayer backwards this is one of the ordinances of hell whereby Sathan doth engage these wretches to him and shall this course be followed by any who hath not renounced his part in Christ now as for order of words and place that is not material the Lord hath not bound and stinted us that way yea even their daily bread is put before remission of sins but he hath fixed an order as to our estimation affection and diligence and thus Gods kingdom must be sought before our daily bread nay comparatively and in respect of that this must not be sought our labour must be no labour and our love hatred Mat. 6.33 Joh 6.27 Luk. 14.26 And thus too many pray backwards they prefer earth to heaven the creature to God the body to the soul and their daily bread to Gods kingdom Ah! that so many should walk after Sathans rule and thus carry his mark on their forehead O! but honest supplicants though they will be very zealous for the Lord and impatient when he is dishonoured yet with what moderation and submission will they ask these outward things and how patiently will they bear the loss of such trifles and they will be more anxious and solicitous concerning their duty to ask and in every thing to make their requests known to God then concerning the success as to the having and receiving these things Phil. 4.6 You will say should we not then pray importunatly for temporal mercies Ans 1. Importunity and fervency is required in every prayer thou offerest up to God thou must alwayes offer up the best of the flock to the great King cold luke-warm affections in the worship of God is loathsome and unacceptable we must seek the Lord with the whole heart else we will not find if prayer be not fervent it availeth nothing Jam. 5.16 But take heed where thou placest thy zeal and fervency when ye seek the world let heaven be your mark and when ye desire the creature let the glory of the giver be your end Though thou must not spend thy zeal upon perishing things yet thou mayest earnestly seek the sanctified use of them and the blessing either with or without them and that the Lord either in giving or withholding of them would mind

by application of the word or argumentation from it however I say this assurance and perswasion be wrought in the heart it is a good foundation from which we may if the fault lie not much at our door gather the other assurance concerning the success of our prayers For if we know that we have eternal life and believe on the name of the Son of God this is the confidence that we may have in him that if we ask any thing according to his will he heareth us whatsoever we ask and that we have the petitions we desired of him 1 Joh. 5.13 14 15. If the Lord lift up the light of his countenance upon thee and speak to thy heart and tell thee as once he did (i) Dan. 10. Daniel by an audible voice that thou art greatly beloved he will also say to thee as he said to h him (k) Ver. 12. that thy words and prayers are heard if the Lord smile upon thee and embrace thee he will deal kindly with thee and welcome thee indeed he is not like dissembling men who will use the highest expressions of love and entertain with the fairest words and complements those whom they least respect and to whom they purpose to shew no favour nor to grant any of their requests O! if we were more humbled for our unbelief and did more seriously lay to heart 1. our sin and ingratitude in having such hard thoughts of so good a Master and distrusting such a kind and loving Father 2. our folly in not only thus provoking our God to hide his face but also by vexing and tormenting our selves with imaginary fears and depriving our heart of that quiet and peace which is the proper fruit of faith why should Jacob mourn for his Benjamin going to his elder and kind brother Ioseph his fear was but imaginary and grounded upon a mistake and such is thy fear O believing soul are not thy prayers sent to thy Joseph and will not he accept and welcom them and hath he not moyen with the King and shall thy Benjamin the Son of thy right hand return empty nay but he shall come with wagons full of provision for the way and to carry thee at length to thy beloved Joseph Ah! what a scandall are we to our holy profession what are the promises such dry breasts is thy God so hard a Master is there nothing in the word of life to keep thee from fainting in the day of trouble hast thou no advantage of Pagans and Atheists nay if thou dost not live by faith and look up to God for an answer to thy prayers unbelievers acting a kind of naturall (l) Arising from natural reason and some common notions of a Deity and of the divine attributes but not leaning to a word of promise faith may as to the present case have the advantage of thee ah how should Christians under their dejection and despondency blush when they hear of the composure of spirit and confidence of that excellent moralist (m) Ipsum vero Numam ade● divina in re spes suas collocasse perhibent ut cum aliquando fibi de hostium adventu atque incursu nuntiatum esset subrideret diceretque at ego sacrifico Plutarch vit Grac. Rom. fol. mihi 24. Lap. Flor. inter Numa Pompilius who hearing of the approach of the enemy was no whit dismayed of their number resolution valour strength c. but resting securely upon divine providence and as Plutarch saith laughing as it were at their folly and madness the Lord being engaged in his quarrel replied and said no more at these news but ego sacrifico I am busie offering sacrifice to God and therefore I do not fear what men can do Here it may be askt 1. Quaest 1. what faith did Adam in innocency act in worshiping God and calling upon his name Ans We will not enquire how long Adam continued in that state albeit we see no ground for that peremptory assertion of School-men concerning the (n) Thom 1. quaest 63. art 6. Bannez in locum alii passim apostacy of Angels next instant after their creation yet we grant that very early both devils and man did fall the Scripture telleth us that the devil sinned from the beginning 1 Joh. 3.8 And the first news we hear of man after his creation Gen. 2. is his fall and yielding to the temptation Gen. 3. and it is not improbably thought that he continued not in innocency for the space of one whole day so that the present question had place but for a very short while to which we answer that Adam while innocent exercised and if he had continued in that state would still have exercised the faith of immediat dependance upon God for the accomplishment of his promises As Adam had a rule and law whereof only one parcel is mentioned Gen. 2.16 17. so he had promises and encouragments for doing his duty to which he did firmly assent till the dark night of temptation surprized him but this faith did immediatly close with God and lean to his mercy power fidelity c. For Adam before the fall did not know the Mediator nor any thing of the mystery of incarnation and therefore could not tender up his worship in the name of Christ It s true Adam then had potentiam credendi as our Divines disputing against Arminians speak so that he would have believed that mystery if it had been revealed to him but it seemeth strange that any should imagine that Adam in that state did know that mystery but yet it seemeth more absurd and irrational to affirm according to the common (o) Thom. 3. quaest 1. art 3. ad 5. Becan theol schol part 3. tom 2. cap. 1. quaest 7. part 1. tract 5. cap. 2. q 5. alii passim opinion of the popish Doctors that he knew the mystery of incarnation and yet was ignorant of the mystery of redemption and of his own apostacy and falling away from that blessed condition but supposing both the one and the other to have been known to Adam yet while the first covenant stood Adam could not look to the Mediator he not having place in that covenant of works which did stand so long as man continued in his first and primeval state A second question may be concerning the Saints in glory supposing that they pray for the Church militant 2. Quest which in the general is not (p) As hath been observed part 1. ch 5. pag. 79. and ch 6. pag 1.37 denied by orthodox Divines whether they may be said to pray in faith Ans (q) Thom. 1 2. quaest 67. art 3.5 alii passim pro contraria tamen sententia citari potest A lens Durand Argentin c. Aquinas and with him the rest of the Roman Clergy denieth that faith is consistent with the state of glory yea (r) Apud Jo. de Lugo de virt fid disp 17. sect 1.

from one and the same root and may be cured by the same remedy which therefore we will not separat in this enquiry some of these are external and without us others internal and within us or proceed from us and among these some are natural which we cannot totally remove till this our house (d) Levit. 14.44.45 infected with that fretting leprosie be broken down and till we cast off this (e) Rom. 7.24 body of sin and death albeit by watchfulness and the diligent use of the means we may guard against their prevailing but other causes are more voluntary and occasioned by our sloth and negligence or some inordinat affection and lust again some of these do provoke the Spirit to withdraw and to smite us with a judicial stroke but others of these causes do of themselves in a special manner in-dispose the heart for spiritual duties and cast the soul into a sort of lethargy and deadness 1. Then as to the external causes we will not reckon the Spirit of grace as one for albeit upon his withdrawing this evil doth follow yet it is not his work nor is he the proper (f) Removens prohibens non est prop●ie causa nec per se influit in effectum cause of it while he suspends his gracious influences which would preserve life and heat in the affections which otherwise of themselves like water when the fire is removed will return to their native coldness Neither 2. can the (g) Not the world but worldly mindedness and our lusts that fire world be properly called a cause of this malady for if there were no venome within us we would suck no poyson from its flowers yet in that it ministreth fewel to our lusts it may be called a material and occasional cause and albeit the creatures do keep their station and primeval perfection groaning and travelling in pain when they are abused by degenerat man and employed against their Maker Rom. 8.22 yet through our wickedness we make them and they now become to us wofull snares and temptations Neither 3. can (h) Though thus wicked men cannot so properly be called the efficient yet their society example c. may be reck●ned among the moral and formal causes as afterwards here Cause 14. wicked men be said to be the true cause hereof for though by their ill example society persuasion c. they may ensnare us and draw us away with them to sinfull courses which may provoke the Lord and harden our heart yet they can have no direct and immediat hand herein since they have not access unto nor influence upon the heart So that 4. Sathan is the only true and most proper external cause of our indisposition to pray deadness and wandring thoughts in prayer he being alwaies ready as a father to beget and as a nurse to dandle and bring up such an off spring to the dishonour of God and our hurt and mischief that he may either make thee weary of praying or God (i) Isa 1.14 weary of thy prayer and that thou mayest provoke him either not to answer or to answer thee in wrath when we are at prayer Sathan is most busie we may expect to find him at (k) Zech. 3.1 our right hand to resist us there is not a petition we offer up to God but is contrary to his interest and kingdom and therefore as on saith maxime insidiatur orationibus fidelium his main work and design is to cheat us of our prayers he is that fowl that is alwaies ready to catch away any good motion that is sown in the heart by the Word and Spirit Mat. 13.14 19. and when his suggestions cannot do the turn he will offer temptations and distracting objects to steal away the heart or will by his instruments raise some tumult to disturb and divert us as Act. 16.16 17. O! what need have we then not to separat what the Apostle hath conjoyned Jam. 4.7 8. and to watch against and resist the devil when we draw nigh to God But though he be strong and hath many advantages yet (l) 1 Joh. 4.4 stronger is he that is in us and if in his name and strength we carefully resist him he will flee from us ver 7. O! but the chief and main cause is from within this disease flows from our own bowels no infection nor contagion from without could harm us were there not a distemper and many ill humours within neither Sathan nor his instruments nor the allurements of the world could make us halt in our way to heaven were we not cripple and maimed in our own feet The first then and mother-cause the womb where all the other were conceived and the root that sendeth sap to all the branches is our original natural and hereditary corruption that old man and body of sin that enemy to God and all righteousness which lodgeth in the best Saint while on earth and which never is so far subdued and tamed but if we be not upon our guard it will be ready to interpose and to hinder us in all our religious performances this is that Law in the members rebelling against the Law of the mind whereof Paul complaineth Rom. 7.21 This is that flesh that lusteth against and is contrary to the Spirit Gal. 5.17 this is that byass that leadeth us away from and makes us turn aside when we are following after the Lord and hence proceedeth that natural levity and slipperiness that instability and unstayedness of our spirits that we can hardly fix and dwell long upon any spiritual object and that good motions are not so well rooted and abide not so long with us hence wandring and impertinent thoughts break in and that restless sea within still (m) Isa 57.10 casteth up mire and dirt to be a rub in our way when we are looking to the right mark Hence Pauls complaint and where is there a Saint that may not joyn with him When I would do good evil is present with me O wretched man that I am who shall deliver me from the body of this death Rom. 7.21.24 O! what need have we continually to watch over these vain instable and gadding hearts of ours and to look up to him and come in his strength who can unite our heart to his fear and establish it with his grace Heb. 13.9 Psa 112.7 Psa 86.11 c. But 2. if to this native constant and abiding sink and puddle be super-added any grievous sin and actual transgression against light and conscience as this will mar our acceptance So it will exceedingly straiten and dull our Spirits a guilty conscience dare not (n) It s a certain truth which hath been observed by some practical Divines viz. if prayer make thee not leave finning sin will make thee leave praying or make thee pray for the fashion and without life and affection look the judge in the face with such boldness confidence chearfulness and readiness as

in holy duties especially since Sathan will concur and contribute his assistance to the uttermost We are not fit to praise God nor to pray to him till the heart be fixed and freed from disquiet perturbations Ps 108.1 Hence the exhortation so often repeated not to suffer our hearts to be troubled or disquieted Joh. 4.1.27 Ps 42.5 111. to pray without wrath 1 Tim. 2.8 and to married persons to dwell together in love honouring and bearing with one anothers infirmities that their prayers might not be hindred 1 Pet. 3.7 Hence also David's complaint that his trouble had shut his mouth Ps 77.4 overwhelmed his spirit ver 3. and closed his eyes that he could not seriously look up to God Ps 40.12 that his heart failed and was unfit to be employed in God's service c. 9. If thou do not keep a constant watch the enemy will break in Sathan and thy lusts are alwaies in arms they still lie in wait to make a prey of thy heart and therefore if thou be not on the watch-tower and observe thy heart all the time thou art at work Sathans troops will enter in and over-run thy field he will cast golden apples in thy way to hinder thy course and if once thou begin to dandle his brats and entertain his suggestions thou wilt hardly get them shaken off O! how much better were it to keep the heart with such diligence that they might not so much as once enter the palace and if they must needs intrude themselves to repell them in the very entry which cannot be done unless we take heed and observe them if then we would pray to purpose and not suffer Sathan to make a prey of our hearts and prayert we must hearken to the exhortation and add watching to prayer Mark 13.33 we must watch unto prayer Eph. 6.18 and watch in prayer Colos 4.2 See Part. 2. Ch. 1. and Ch. 2. Sect. 1. 10. Not guarding the outward senses those (d) Nibil in intellectu quod non fuit prius in sensu in-lets of vanity and betrayers of the heart to Sathans temptations especially the eyes these doors that were first opened to that murderer the tree seemed pleasant to the eyes and the woman apprehended it to be good for food Gen. 3.6 Hence Solomon arrests the eyes as well as the heart at Gods service Prov. 23.26 And Iob would have his eyes brought under the bond of a covenant that they should not entice his heart by beholding any lustfull object Iob 31.1 A roving eye will make a wandring heart if we did hold the senses under a more severe restraint we would be more equall constant and serious at our work Ah! how may we blush when we hear of the fixedness seriousness and immovablness of Pagans the story of the Spartan youth is most remarkable who holding the golden censer to Alexander while he was offering incense though a coal did fall on his hand yet would rather suffer it to burn then by crying or once stirring his hand to shake it off he should in the least disturb and interrupt the idolatrous service of a supposed God and upon how small an occasion offered either by the eye or ear will we be disturbed in or diverted from the worship of the true God 11. Taking unseasonable times for the performance of this duty when we are dull sleepy and unfit for action or when the heart is over charged with the cares of this life and deeply plunged in worldly business or distempered with some passion if we make choice of such a season for prayer no wonder though deadness accompany and wandring thoughts interrupt the duty It s true bodily drousiness will creep on yet it is our fault and for the most part through our negligence and not observance that the affections are distempered and that the heart is so far (e) Quid enim maris nomiue nisi secularium mentirm inquietudo signatur quia dum vitasecularium procellosis actionum motibus concitatur ab interua quiete atque stabilitate disjungitur Gregor mor. lib. 18. cap. 27. drowned in the world and therefore when we find any distemper to arise and the heart cleave too much to the creature and to pursue and seek after it too greedily and affectionatly it is our duty and it were our wisdom to found a retrear and that we might keep it from an adulterous embracement of the world when we are most serious in any such employment we might now and then dart up to God some spiritual desire and short meditation but when we observe it to be distempered and over charged it were better to recollect our selves a little and to spend sometime in bringing off and composing our spiits by some awakning meditation which yet may be intermixed with ejaculatory petititons then to rush upon the duty while we are so indisposed and unprepared Ah! how would we be afraid and what confusion would seize upon us if Christ when he came to us did find us in such a distemper Luk. 21.34 and should we not now be afraid thus to go to him 12. Want of frequency (f) Inaquabilitar inconstantia tarditates non tantum remoras faciunt sunique impedimentum pro gressus sed causa regressus P●● mor. de prof virt pag. ●6 omission disuse and neglect of prayer use as we say makes perfectness sure I am thou canst not attain to any perfection in holiness without frequency constancy and diligence the (g) Manifestum est quod babitu virtutis moralis facit bominem promptum ad oligendum medium in operationibus possionious cum cutem aliquit ●on utitur habita virtutis ad moderandos passiones necesse est quod proveniant multa passiones operationes praeter modum virtutis ex inclinatione appetitus sensitivi aliorum quae exterius movent unde corrumpit ur virtus vel diminuitur per cessationem ab actu Thom. 1.2 quaest 53. art 3 in corp mind cannot be idle but must be employed and all the while it stayeth away from God it is contracting and drawing on a contrary impression and some indisposition to look up to him the world will leave a tincture behind it which thou wilt not easily rub off and if the world be too familiar with thee it will grow bold and will intrude its self when we would be rid of its society nay but though the world did take its leave of us as soon as we pleased leaving no impression nor tincture behind yet there is corruption enough within which if it be not wrought out by holy exercises will quickly defile and contaminat the place where it is a key when not used gathereth rust and a vessel will leck and not hold what is put in it So if the heart be not inured to holy motions it will set them slip and will not be able to retain them and the key of prayer if it be not often used will grow rusty and will not be able

into temptation nova haeresis nimium perniciosa inquit tempestas surgere inimicorum gratiae Christi caepit qui nobis etiam dominicam orari onem impiis disputationibus conantur auferre c vid. loc hinc epistolae etiam subscribunt patres Concil Milevitani vid. etiam epist 94. testimony which a Castro citeth from Austin to prove this to have been Pelagius opinion doth say no more but that his doctrine did destroy the necessity of prayer But though there be few or none who have the forehead to avouch such an atheistical tenet yet alas it is practically owned by too many and multitudes of orthodox professors are pestred with this heresie for all such as restrain prayer and make no conscience to call upon God do in effect and in Gods esteem joyn with those Atheists who said it is vain to serve God and what should it profit us to pray to him Mal. 3.14 Job 21.15 Having thus spoken a little to these two extreams now come we to enquire more narrowly after the meaning and genuine sense of the former exhortations and to satisfie the case propounded and 1. some (r) Apud Salmeron com in evang tom 7 tract 31. in parab affirm that the scope of these words is to perswade us to be liberal to the poor that they may alwaies pray for us that by their prayers procured by our liberality and almes we may be said to pray alwaies But 1. many have not whereupon to bestow so liberally to the poor 2. neither do the poor alwaies pray for their berefactors 3. if we speak of our ordinary beggers their lip-devotion and mock-prayers is a grievous provocation and a profanation of the holy name of God 4. we may not substitute a suffragan in the exercises of religion nor think that their actions shall be reckoned to us while we do not concur and act with them whatever profit may redound to us by the prayers of others yet this doth not liberate us of any (ſ) Or for any time so that then we may abstain because others are employed for us pa●t of our duty to pray for our selves the command to pray as the other commands and exhortations in the Word is personal and concerneth every particular man and woman it s a popish trick to substitute deputs in the matters of God such as will intrust their salvation to the care and diligence of others would take heed least as others work for them So they be crowned for them every one without exception of whatsoever rank or degree must (t) Our work is the way in which we must walk to heaven but not our money as Papists dream whereby we may purchase a possession there work out his own salvatton Phil. 2.12 2. (u) Apud Salmer loc cit pag. 194. Others think that they may be said to pray alwaies who have resigned themselves to God and refer all their actions to his glory who hearken to the exhortation 1 Cor. 10.31 and who endeavour in all their waies to approve themselves to God and whether they eat or drink or whatsoever they do to do all to the glory of God but this being so far sought and so impertinent for clearing the present difficulty it deserveth no refutation especially since it is so general and no more concerneth prayer then any other performance A third conjecture much like to the former is that he (x) Non desinit orare qui non definit benefacere leaveth not off to pray who constantly doth well This is an old saying and brought by many for loosing the present knot the most ancient writer of those I have known thus to interpret those Scriptures is the famous (y) Aug. loc infra cit Austin and he who wrote (z) Gloss ord in Luk. 18 1. 1 Thes 5.17 the old gloss whom the (a) We should pray alwaies by faith hope and charity and by working the things that he acceptable to God Rhemist on Luk. 18.1 vid. etiam Aug. epist 121. cap. 9. Beda in Luc. 18. Rhemists and several other popish commentators do follow But thus faith is confounded with other duties and the scope and sense of the words grossy (b) Sed quamvis non incpte dici possent oper● hona genus quoddam orationis quoniam Deum ad misericordiam provocants quemadmodum mala opera clamaent a à Deum iram ac furorem ejus accendunt tamen hoc non proprie Dominum voluisse cum ait oportet sempet orare perspicuum est c. Bellat loc cit cop 9. mistaken which do clearly hold out and recommend to us the practice of a particular duty A fourth opinion much lik the former is that of the venerable as they call him Beda (c) Beda in Luk. 18.1 dicendum est omn is quae justus ecundum Deum gerit dicit ad orationem esse reputanda who thinks that we may be said to pray alwaies when all our actings may be reckoned unto prayer that is as I apprehend when all we do prepareth and fitteth us for prayer and when we exercise our selves in other spiritual performances for that very purpose that we may be the more enabled to pray But though we grant that there is a connexion among spiritual exercises so that one may fit and prepare for another yet there is a difference and separation and we may be employed in one when we do not mind another and as other spiritual performances may be helps to prayer So prayer may prepare the heart for going about them and yet we cannot be said to perform them when we are praying and wherefore should we be said more to pray when we are employed in them and the words do manifestly speak of prayer as contradistinguished from other duties A fifth conjecture is that of the learned (c) Manet namque virtus hujus desiderii in omnibus quae ex charitate facimus Jo. de Thabi● in voc orare vid. etiam Tho. 2.2 quaest 83. art 14. Austine who thinketh that we should alwaies pray because we should alwaies desire eternal life its true the desire of the soul is the life of prayer and that Christians (d) Sine intermissione orare quid est aliud quam beatam vitam ab eo qui cam selus dare potest sine intermissione desiderare semper ergo hanc a Domino desideremus oremus semper August epist 2 21. cap. 9. ven Beda in collect ex Aug. in epist 1. ad Thes 5.17 continuum desiderium continua oratio quicquid aliud agris si desideras illud sabbatum non intermittis orare frigus charitatis silentium cordis est flagrantia charitatis clamor cordis est virtually habitually and as to the general bent and main inclination of the heart may be said alwaies to desire eternal life but it is as impossible at all times actually to desire eternal life as alwaies to pray and expresly direct

up to pray and enlargeth the affections in prayer 2. if by or in prayer he quiet the heart and make thee Hannah like come from the Kings presence with a contented and calmed spirit 3. if whilst thou art praying the Lord smile upon thee and lift up the light of his countenance upon thee and make any intimation to thee concerning his love and thy adoption and son-ship 4. if he stir up in the heart a particular faith whereby thou assuredly expectest the very particular thou desired enabling thee to wait for it maugre all impediments and discouragments but this now-a-daies is not very usual 5. when the Lord doth put a r●stless importunity in the heart whereby it continu●th instant in prayer though with submission as to the particular 6. (d) Cha. 6. after prayer how is suc●ess may be discerned if after prayer thou walk obediently and circumspectly if thou be as carefull to hearken to the voice of the Lord in his commandments as thou art desirous that he should hearken to thy supplications 7. if all the while the Lord delayeth thou wait upon him and look up for an answer 8. but if thou get what thou desired and in that very way and by thess very means which thou pitchedst upon as it often falleth out what needest thou doubt of the success of thy prayers But now we come to particulars and 1. by these directions we may know that our prayers are heard when the thing we desired is not (e) Cha. 9. accomplished as 1. if thou canst discern any thing given by way of commutation and exchange thou wilt not readily more d●ubt of the success of thy prayer then if thy desire had been accomplisht But though thou canst not discern a compensation made to thee yet if 2. thou wast not per●mptory in thy desire if thou durst entrust the Lord and roll all over upon his wise choice thou needst not fear least he dis-appoint thee if thou hast prayed submissively to his will thou mayst be assured that he will do what will be most for thy well 3. would not this support thee if the Lord should deal with thee as he did with Moses giving to him a (f) Deut. 34.1 c. Pisgah-sight of that land into which he so earnestly desired to enter if the Lord do yield far in such a particular as if he laboured to give thee all satisfaction would not that quiet thy heart Nay 4. if he discover his hand by some remarkable dispensation in suspending his ordinary influence or turning second causes even then when it would have appeared that such a mercy as thou desiredst was brought to the birth this may be an evidence to thee that the Lord hath some special respect to thee and to thy prayers and some special design in with-holding such a supposed mercy ●ts true if there be any (g) Psa 139.24 wicked way in thee such a dispensation may be for thy warning and instruction but yet alwaies it is in mercy and in love towards thee who committing thy way to God dost call upon him in sincerity 5. (h) This and the following ho●d forth the effects that a sancti●●ed acnial or rather a graciou● grant ●●cundum cardinem precationis hath upon the heart If the Lord fill the heart not only 1. with a ●●ent submission unto his will but also 2. with a holy contentment and satisfaction in his choyce as being best for thee and thus if 3. out of faith thou canst praise and render thanks to God r●sting on his love care and fidelity whatever sense and carnal reason depone and suggest to the contrary this may be an evidence to thee that the spirit that now resteth upon thee hath led thee to the th●one and hath not suffered thee to go away empty You will say but who is he that useth to praise God for denying what he askt and doth not rather complain and mourn when he meeteth with such a dispensation Ans Our ignorance unbelief and groundless jealousie makes us too often take a quite contrary course to what we ought and should follow and thus while we are called to praise we are ready to murmure and complain and the cause of this our errour and mistake besides our unbelief and sensuality is our negligence and because we will not be at the pains as to bring our hearts into a right frame and to pray with the whole heart so neither to reflect vpon our hearts and prayers and to compare them with the rule and those qualifications which the promise doth require that thus we might judge aright of the success of our work 6. If thou be not discouraged neither entertainest hard thoughts of thy master and his work if thou love not prayer worse but continuest instant in that exercise not daring to run away from God in a fit of discontentment as this may be an evidence of thy patience submission and (i) That which the Lord mainly regardeth is thy faith without which we would soon weary and yet thy patience and submission abstructly considered cannot but be wel-pleasing to God For ●aith our Author here it moves ingenious natures to see men take repu●ses and d●nia●● well which proud persons will not do and 〈◊〉 it mov●s God c. faith So also of the acceptance and success of thy prayer in that the spirit of prayer and supplication doth thus rest upon thee thou mayst conclude that thou hast pray●d in the Spirit and that therefore thy prayers cannot want an answer Now we proceed to the other branch of th● question viz. how we may discern whether mercies come to us by the hand of a common providence or in return to ou● prayers 〈◊〉 (k) Ibid. cha 7. If we can discern the Lords hand in a m●re then ordinary m●nner we may be confident he hath hearkened ●o our voice as first when he bringeth a thing to pass through many difficulties that stood in the way 2. When he provideth and facilitateth the means and makes them conspire and combine in the accomplishing of a mercy for us 3. When he doth it suddainly and ere thou art aware of it as Josephs and Peters delivery from prison and the Israelites return from Babylon they were as men in a dream and could scarce believe what was done because so suddainly and unexpectedly 4. If God do above what we did ask or think giving an over-plus and casting in other mercies together with that which we desired and perhaps for a long time prayed for 5. By making some remarkable circumstance a token for good and a seal of his love and care and thus a circumstance small in its self may be magnum indicium as the dogs not barking at the children of Israel when they went out of Egypt in the night Exod. 11.7 c. 2. The consideration of the time when such a mercy is accomplisht and given may help us to discern whether it be in answer to our prayers as 1. if

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

sentence and (n) Colos 2 hand-writing that was against thee is taken out of the way and nailed to the cross of Christ so that now thy name shall no more be found in that dreadful catalogue of such as are fitted for destruction for they who are thus left and finally forsaken of God he gives them over to a reprobat mind Rom. 1.28 and giveth them up unto vile affections and to their own hearts lusts and suffers them to walk in their own courses Rom. 1.26 Psal 81.12 he gives them over to be a prey to Sathan and to (o) Eph. 2.2.2 Cor. 4.4 walk according to the course of the world according to the prince of power of the air the spirit that worketh mightily in the children of disobedience c. Since then this is not now thy case nor course thou mayst be confident that by the grace of God thou hast escaped out of that wofull snare and now what needs discourage thee There is no sin nor condition though never so desperat that can exclude the penitent from mercy yea not the sin against the holy Ghost which is unpardonable not because it is greater then the mercy of God or as if there were not worth enough in Christs blood to be a ransom for it but because the Lord in his righteous judgment doth finally forsake all them who fall into this blasphemy so that they shall never repent nor seek after a remedy If then thou dost truly repent and turn from thy evil wayes this is a sure evidence that thou art not thus forsaken nor judicially plagued and therefore be of good courage in following thy duty and seeking after a remedy whatever thou hast been none of the sins that thou hast committed shall be mentioned unto thee nor remembred against thee any more Ezek. 18.22 Ezek. 33.16 But 5. albeit the Lord to magnifie the riches of his free grace may shew mercy to the most vile and wretched sinners and pass by moral civil men yet how few are there of the many thousands who being included in the former ranks are lying under that terrible threatning that do partake of the mercy of God You can tell me of Manasseh Paul c. who yet had not such (p) Though Paul if he had been a hearer of Christ and his Apostles might have enjoyed extraordinary moans yet his education and engagement to the sect of Pharisees did deprive him of that light which did then shine among them means of salvation as we nor despised such convincing and soul-converting Ordinances but what are these in respect of the many millions who from time to time have perished under that sentence and judgment What be some six or seven persons among all the men and women of the world who have been thus guilty for the space of four or five thousand years that is but a poor coal for thee O desperatly secure sinner to blow at though Alexander and Julius Caesar did conquer a great part of the world wilt thou therefore expect to do the same if one in an age or countrey who hath lived for a while as thou still dost hath obtained mercy wilt thou therefore presume and think likewise to be saved why dost thou not then also think that thou shalt not taste of death since Enoch and Elias were translated and taken up to heaven nay were it not a strange and admirable thing to see such escape out of the snare how would they be affected when they heard their deplorable state laid out before them and yet they can hear such a dolefull Sermon and be no more affected therewith then the dasks whereon they sit must not such be past feeling and given over to a reprobat mind and yet not a few of such desperat wretches will profess they trust in God and hope to be saved as well as the holiest Saint on earth But whatever be their bold and mad presumption and how litle soever they regard the faithfull warnings they meet with or fear the threatnings and terrors of the Almighty yet to my observation I never knew nor heard of any in my time except three or four who in any eminent degree came under these characters that to the discerning of judicious Christians met with mercy and this admirable dispensation towards them was mater of astonishment to all who heard of it except such desperat wretches as made a cursed use of it encouraging themselves thereby to continue in their wicked wayes But let none mistake what we say we do not we dare not pass a peremptory sentence concerning the state of others especially those whose guiltiness was not so great notour and scandalous and though we know but a few who grosly and palpably came under these marks who did evidence a sensible and considerable measure of saving repentance and in such a case when it is real it will not be small yet we did not deny but the Lord might have a secret work on the hearts of some on their death-bed which he will not make so discernable to others that all may be afraid to follow such a course of life and that none might presume and delay to the end of the day yet since none may limit the Lord Ministers must not turn their back on such as if their case were altogether desperat but they must warn and exhort them commiting the event and success to him who can abundantly pardon and show mercy when and to whom he will But supposing thee who art thus awakned and pricked in heart who art sensible of thy danger and now on the right way to escape to be one of that small number whom the Lord will make a miracle of mercy I have a sixth word and that a very necessary one to thee beware that thou quench not this as former motions of the Spirit Ah! let not this storm be like the noise of thunder terrible for the time but of short continuance and then thou might'st be afraid least there remain no more sacrifice for thy sins but a certain fearfull looking for of judgment and fiery indignation Heb. 10.26 27. because saith the Lord I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee Ezek. 24.13 If then thou be such a one as is supposed thou wilt not thus draw back after the Lord hath begun to awaken and purge thou wilt take no rest till a saving change be wrought in thee and till thou lay hold on the rock of salvation and then with what inlarged affections wilt thou admire and praise the riches of his goodness and mercy who hath pitied and pulled such a desperat sinner out of the snare thou wilt become a new creature indeed and all who know thee will have reason to praise God for thee and from that time forth thou will walk humbly circumspectly and exemplarly thou wilt often look on the skar of thy old wound

complainest thou poor indigent and witless creature The owner (h) Rev. 3. vers 18. Is 55. vers ● 2. invits thee to come he points out thy way and discovers the door and thou hast the (i) There is no door so fast shut that Prayer will not get entrance vid. part 4. ch 1. keyes as it were hanging at thy belt for if thou wilt knock it shall be opened unto thee if thou wilt seek thou shalt find and if thou ask it shall be given thee Math. 7. vers 7. There is a well furnished table set before thee and it is left to thy choice to cut and carve what thou wilt and so if thou starve thou mayest know who should bear the blame O! saith an (k) Gerbard cont barm cap. 179. utilitas orationis tanta est ut nemo eam c. eminent and judicious Divine who is able to enumerat all the excellencies and advantages of Prayer What the heart is to the living creature What rest to the weary What joy to the sad What gold to the indigent What strength to the feeble What nerves to the body What spirits and blood to the life Prayer is all that to the afflicted soul It is as the Sun in the Firmament or rather the Glass by which light is communicat it's medicine to the sick a refuge to the opprest a sword against the devil and a shield to ward off his fiery darts It 's eye-salve to the blind it begetteth hope and confidence it inflameth the heart with love it worketh humility and filial fear it elevats the mind above the creature and sets the affections on things that are above it brings a taste of the hidden manna and sets the Supplicant before the Throne to behold the King in his glory and leads him into the (l) Song 7. vers 6. Galleries where he may familiarly converse with his Lord and Soveraign This is that golden chain which will hold the Almighty untill He blesse thee it is Jacobs ladder whereon thou mayest mount up to Heaven It is that Jaw-bone wherewith Sampson smote the Philistines This is Noah his dove which alwayes returns with an Olive leaf of comfort to the disconsolate This is Davids stone wherewith he smote Goliath and his Harp wherewith he drove away the evil spirit from Saul This is that Pillar of fire and cloud which directs the Saints and blindfolds their enemies This was that Bow the Promises being the Arrow and Faith the Hand whereby these Worthies Heb. 11. of whom the world was not worthy waxing valiant in fight turned to flight the Armies of the Aliens quenched the violence of the fire escaped the edge of the Sword subdued Kingdoms stopped the mouths of Lyons c. O! Who is able to enumerat all the noble and admirable (m) Vide infra pare 4. chap ult effects of Prayer What desolations it hath made in the earth what revolutions in the world and what astonishing deliverances it hath brought to the Saints O! That He who gave wisdom to (n) Exod. 31. vers 6.11 Bezaleel and Aholiah for making the Tabernacle according to the Pattern would teach us the heavenly art of sacrificing to our God in spirit and in truth The material Tabernacle and Temple where are they now Yet we must still bring our offering the Christian oblation must never cease we are Priests Rev. 1. vers 6. and we have an Altar Heb. 13. vers 10 12 15. But alas may we with Isaac Gen. 22. vers 7. say where as the Lamb for a burnt offering we have nothing to offer unless the Lord provide a Ram and instruct us how we should offer it up Rom. 8. vers 26. It is thought one of the most tolerable and easy tasks to pray and every one as they think is able and sit enough for such an employment and are busie enough in carrying on that trade and they were not worthy to live will such say who do not call upon God But ah Who are they that are acquainted with the mistery of Prayer Lip-labour is indeed an easy work the Popish devotion the whiting the out-side of the Sepulchre is no difficult task but it is not so easie to give life to the loathsom carcasse within thou mayest draw nigh the Throne and prattle some few words before the Lord and yet never put to one finger to the work if thou do not put out thy strength to draw up thy dead lumpish heart if thou find not a burthen pressing thee and it down and call not to heaven for help and for fire to kindle and enlive thy sacrifice Every key will not open the doors of Heaven every knock will not obtain an entrance nor every cry prevail Let us then look up to Him who can only give us that wisdom which is from above who can discover bring to our hands and help us to use that admirable piece of work that it may not only prove a key to open the Fountain the Store-house door and all our fathers Cabins but also for opening of our hearts and an hammer to break the hard rocks of corruption and the stone there Ah! But who is sufficient for such a task A word spoken on such a subject can never be unseasonable and though many have put in their Sickle here yet much of the harvest is un cut down But more hath been said then rightly improven though the Lord hath stirred up so many of His Messengers to point out the way to the Throne and how to carry on a safe trade with Heaven yet who hath believed their report And we shall not think our labour lost in bearing testimony against this sinning and prayerlesse Generation nor shall we stand upon an Apology for making choice of such a Theme Alas How often have (o) Is 37. vers 4 5. the children come to the birth and have stuck there for want of Prayers (p) That I may so speak with some eminent Divines Mr. Good-wine Mr. Gurnall c. Midwifry The Promise many times is big with child and is come to it's full reckoning and hath no longer to go with the desired Mercy then till thou run to the Throne of Grace and plead for it's deliverance it only waits for the obstetrication of the prayer of Faith that the Man-child may be brought forth The Lord deals not sparingly with us He hath many blessings to bestow None of His children need with (q) Gen. 27. vers 38. Esau complain that he hath not one to bestow on him But alas we are like a Kings Son in the cradle who knows not that he is Heir of a Crown and thus neither regards nor improves his Dignity and Priviledge Or like a Traveller who having many Bills of Exchange yet will not be at the pains to read them but undervalues them as so much un-written paper and will rather starve than bring them to the Exchanger and plead for the sums to which they give him a right Ah! Who

would pitty such a fool in his misery And yet who doth lay to heart that he is the man and that this is his own case and condition while we are in the (r) 2 Cor. 5. vers 1. earthly house of this Tabernacle we are Pilgrims and Strangers Heb. 11. vers 13. We are far from home but our father is not unmindfull of us He lets us not want Bonds and Bills of Exchange under the broad Seal of Heaven and so cannot be lost they are registred in the sacred Volume and we may have an extract when we will We have the credit and fidelity of the great King morgaged as it were for our security and that He who gives which is singular will also answer these credential Letters only they are as so many black Bonds and thou canst lay no claim to them till thy name be inserted And our kind Father from time to time doth warn us entreating that we would fill up the blank that we would become willing and content to be happy and rich that we would pray for an heart to prize the heavenly Treasure and for an hand to write-in our name in these evidences to write it with a pen of Iron and the point of a Diamond there to abide for ever And then that we would ask a tongue wherewith we may plead at the mercy seat the performance of these promises and that God would answer his owne bills And thus Prayer is that Manna on which the true Israelite can live and use it for all kind of food The Rabbins imagine that whatsoever kind of meat the Jewes desired and longed for their Manna while they did eat it did perfectly rellish the same Certainly this our Manna will suite with can answer and satisfie all sorts of appetits nay it will serve not only for meat but also for medicine in every case and condition for every bussines and in all things Prayer is usefull Phil. 4. ver 6. It is that true money far more excellent and profitable then what the preacher speaketh of Eccles 10. ver 19. That only answereth all things vendible and can purchase the commodities for this work and help for every purpose What is said of the whole of holines in generall 1. Tim. 4. ver 8. may fitly be applyed to Prayer in particular it is profitable for all things it is that faithfull and happy messenger which alwaies returnes with an answer of peace But that we may stay no longer in the porch in handling this most weighty point which may be called the marrow and sum of practicall divinity we purpose in the Lords strength to follow this method 1. We will enquire after the nature of Prayer and endeavour to shew what it is 2. We will name the qualifications and requisits of an acceptable and prevailing Prayer where we will more fully speake of that faith which is so necessary to the audience and acceptation but little minded in the performance of this duty 3. We will propone some cases and questions which may occur concerning the practice of Prayer 4. We will proceed to the returne of Prayer and enquire after the severall wayes God observes in answering our P●ayers and of the certainty of successe notwithstanding of the many atheisticall cavills of Prayerlesse souls closing all with a word of exhortation containing diverse motives to stirre us up to the diligent and constant practice of this promising exercise with an answer to objections PART 1. Of the Nature of Prayer IN opening the nature of Prayer we will 1. speak of the diverse notions and considerations under which Prayer may fall 2. Of the Names given to it in the Word 3. We will describe it 4. We will enquire to what faculty of the soul it belongs and in what act it consists 5. We will speak to its subject and of the Persons on whom this duty doth ly 6. Of its object and to whom we should direct our Prayers 7. Of the matter of Prayer for whom and for what it should be poured out where we will take a view of the ground warrand and foundation of Prayer and inquire after the meaning and extent of the promises 8. Of the author of Prayer and the help of the spirit 9. Of the altar whereon this sacrifice must be offered CHAP. I. Prayer considered under diverse respects as a Gift as a Grace as a Duty and as a Mean Psal 12.5 For the sighing of the needy now will I arise saith the Lord Mic. 3.4 Then shall they cry unto the Lord but he will not hear them Hos 7.14 And they have not cried unto me with their heart when they houled upon their beds THere be too many theaters in the world who with their counterfeit money deceive the simple yet there are moe who with such coyn would carry on a trade with heaven and who dare offer to him from whose eyes nothing is hid such trash and refuse but he cannot be mockt he will not owne or accept what hath not the stamp of his spirit Carnal desires though vehement and fervent must not be called Prayers they deserve not the name of crying unto him and though they flow from the heart and carry alongst with them some kind of performance of duty yet they shall not prevail he who pities the sighs and broken words of his honest supplicants and will arise for their help will not regard the tears and cryes of these hypocrits and it s no small part of our task to find out a touch-stone whereby we may try the money wherewith we trafficke for eternity Mal. 1.8.14 and to discover the halt and the lame that we may not dare to offer such corrupt things to the great King whose name is dreadfull in all the earth least he spread upon our faces the dung of our sacrifices Mal. 2.2 3. And now in the entrance we would observe that Prayer may fall under a fourfold notion and consideration 1. As a Gift 2. As a Grace 3. As a Duty 4. As a mean appointed of God for obtaining the good things he hath promised 1. Wicked men as they may be eminent for parts and other gifts so also as to the gift of Prayer they may tender up an excellent supplication both for matter and expression to the delight and edification of the hearers and to the emolument and good of those who joyn with them but with another heart Gifts abused though they profit not the receiver but exceedingly aggravate his guiltiness yet they may tend to the spiritual advantage of others why might not these work-men who built an ark for Noah and his family perish in the deluge But 2. As many gracelesse souls may have the gift of Prayer So many precious ones may want that gift as to any eminent measure and degree they may poure out their souls before the Lord with much affection and tenderness who being of small parts have not this gift for the edification refreshing and stirring up the

2. To pray is but to seek Mat. 7.7 O! but if thou wouldst find thou must seek with all thy heart and with all thy soul Deut. 4.29 Thou must seek God diligently Heb. 11.6 Thou must first seek the Glory of God and prefer holiness to the world Mat. 6.33 otherwise though thou wouldest seek God daylie thou wouldest not meet with successe Is 58.2.3 If thou choose not the fear of the Lord though thouseek him early thou shalt not find him Prov. 1.28 29. And therefore we are commanded to adde wrestling and striving to our seeking that we may prevail Rom. 15.30 3. If we will but knock or cry it will be opened to us Mat 7.8 O? but it is the cry of such as fear him that he will hear Ps 145 19. If we harken not to God while he calleth and cryeth to us in his word we may cry howl and complain as much as we will and he laugh at our calamity and mock when our fear cometh Prov 1.24 26 28. Hos 7.14 It s true our Prayers and praises are the fruit of the lips Heb. 13.15 Our tongue must be employed in honouring our God and the lips that are thus employed must not be feigned Ps 17.1 They must follow the heart and expresse what it enditeth Ps 45.1 Thy words must be the fruit of meditation Ps 5.1 The eyes of the Lord are upon the righteous and his ears are open to their cry but the face of the Lord is against them that do evil to cut off their remembrance from the earth Ps 34.16 17 And then if thou wouldst have the door opened unto thee while thou knockest thou must open to Christ while he stands at thy door and knocks Rev. 3.20 Otherwise though thou wert his spouse he will withdraw for a while and shut the door upon thee Cant. 5.2 6. 4. To Pray is but to desire for the Lord will satisfie the desire of every living thing Ps 145 16. O! but whatever the Lord out of his general bounty doth for satisfying the natural desires of bruits and brutish men yet as a father he will not bestow covenanted mercies upon any who are not his children he will thus only satisfie the desire of them that fear him v. 19. and of such as walk humbly before him Ps 10 17. 5. We need do no more but look unto God and he will save and deliver us Is 45.22 O! but thou must look unto him with the eye of faith and with a mourning eye thou must in bitternesse look upon him whom thou hast peirced Zech. 12.10 He that looks to God for good things must shut his eyes from seeing evill Is 33.15 16 17. Otherwise thou mayest till thine eyes grow dimme look for peace but no good will come and for a time of health and behold trouble Jere. 8.15 14. 6. If wee draw nigh to him he will draw near to us with mercies Ja. 4 8. O! but we must draw near to him with the heart and not with the mouth only the Lord is nigh only to such as are of a broken heart and will only save such as be of a contrite spirit Ps 34.18 But wo to them that draw nigh to God with their mouth and honour him with their lips and remove their heart far from him he will draw nigh to such but in wrath and judgement Is 29 13 14. If such open their mouth he will lift up his Hand against them O! but if thou hearken to what proceeds from the mouth of God and walk not in the lust of thine own heart then open thy mouth as wide as thou wilt and God will fill it Ps 81 10 11. 7. If we will but lift up our hands unto him we will be satisfied Ps 63.4 5. O! but first we must lift up our soul Ps 25.1 and then lift up holy hands without wrath and doubting 1. Tim. 2.8 We must wash and make our selves clean otherwise the Lord will hide his eyes when we spread forth our hands Is 1.15 16 c. As to the second sort of expressions the Scripture sheweth how the Saints should be enlarged in Prayer and that often they have (a) Is 40.31 mounted up with wings as Eagles when they look towards the Throne and that they have run without fainting and weariness that they should cry (b) The pagan King could preach this point of Divinity mightily unto the Lord Joh. 3.8 and pour out their heart like water before his face Lam. 2.19 and pray night and day exceedingly 1. Thess 2.10 and make their bed to swim and water their couch with their tears Ps 6.6 and alwayes labour fervently in prayers Col. 4.12 and (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from the Grecian Games and Combats in which as the Poet saith Multa tulit fecitque puer sudavit alsit vid. Scap. lex § 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Hamm●nd on 1. Thess 2.8 strive and wrestle as in an agony Rom. 15.30 and pray alwayes watching thereunto with all perserverance ●ph 6.18 and never faint in praying Luk 18.1 and seek God diligently and with the whole heart and soul Heb. 11.6 Deut. 4.29 never hold their peace day nor night and keep no silence Is 62.6 Ps 22.2 and ask in faith nothing wavering Jam. 1.6 and still wrestle with tears and supplications untill they prevail Gen. 32.24 26. Hos 12.4 c. Thus the Saints should be and have been enlarged upon special occasions trials and temptations while the Lord hath poured out upoh them the spirit of supplication and hath filled their sails with a more then ordinary gale and if thou hast not met with such trials praise him who hath condescended to thy weakness but make not what should be a mark and scope at which thou shouldst aim a mark and rule whereby to judge of thy state and condition or of Gods accepting of thy performances and oblations CHAP. III. Prayer described 1. Pet. 2.5 Ye are an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ WHat Bias the Philosopher from an heroick moral Principle could say when his Countrey Priena was spoiled that enemies could not spoil him his baggage was light and could easily be transported for said he I alwayes (a) Omnia mea mecum porto Quaemea sunt virtus dat ars baec omnia mecum Porto Reus ad Symb. Fl. Pl. Valent. Imp. carry all mine about with me this may every true Israelite more truly say and upon better grounds There be two lessons 1. That of self denyal Mat. 16.24 2. Of true contentment Phil. 4.11 12. which cannot be learned in all the pagan Academies in the world It is the honest Christians incommunicable propriety to know with him Phil. 4.12 how to want and how to abound but though he can well bear the want of so many things yet he cannot while in the field surrounded with enemies while in this wilderness and exposed to the violence of so many robbers

of a trench-man shall he who searcheth the heart and trieth the reins he who knoweth what is in man and needeth not that any should testifie of man Jer. 17.10 go to another and ask what are the purposes and desires of the heart Though then we deny not the concurrence of the understanding but wish that all that is within us may joyn and were imployed in this spiritual and solemn exercise yet all the faculties of the soul are as so many attendants to wait upon the heart till it draw nigh direct it's desires and present it's supplications to the great King But let none mistake as if we thought that the will by a new act did reflect upon it's desires and thereby did order and offer them to God 1. Such a reflexion will be found contrary to experience if any will descend into his own heart and look back upon his own actings he will not find it there or that he stood in need of any such new act And 2. it will be hard to shew what such a reflex act did import and to what kind of volition it should be referred The will then by one and the same act and in the same instant of time desireth and desireth from God as one and the same act is 1. the desire of the soul and 2. the desire of such an object So 3. from such an hand and fountain Yea some with (u) Scal. exercit 317. desiderium quasi de sideribus quod res desiderata expectetur de caelo Scaliger for which he is unjustly reprehended by (x) Theop. Raynand mor. discip dist 3. quaest 2. art 3. § 183. Raynandus do think this last respect to have occasioned the word so that according to the Etymon of it a desire is that which is expected from the starres which Pagans did think to be and worshiped as Gods from which conceit as some think did also arise the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus one and the same act of the will is extended of necessitie for it must have some matter about which it must converse 1. To its object 2. Directed to God And 3. referred to such and such an end And only to our apprehension and for distinctions sake these severall respects and formalities are differenced as to Prayer where they should be really united in one and the same act but yet there is ground for such a distinction and precision since every desire is not directed towards God nor doth aime at a right end And thus for explications sake we may affirm that in Prayer there is a kind of (y) no immaterial thing such as the will and its actings is capable of any proper and quantitative dimension and extension Extension and enlarging of desires 1. to the right fountain for a supply and 2. to the right end and marke And 3. to the right rule for bounding and limiting of it both as to matter and manner so that Prayer formally and as such doth import not the desire it self which is as it were the materiale and in it self considered is indifferent and determinable otherwise but this Offering and directing of our desires to God for thereby desires acted and powred out by way of Prayer are distinguished from all other desires which want this qualification and deserve not the name of Prayer But alwayes it would be remembred that this Christian sacrifice is not like the material and Leviticall oblations for every one as being a preist to God Rev. 1.6 may offer up his own sacrifice Christ indeed must be our Altar and high Priest and the holy Spirit must bring fire and incense but the heart it self must offer up its own desires it needs not run to another Priest nor employ the mind and understanding to take its offering and present it to God These things being premised for explication let us now collect from Scripture some few reasons not so much to stop the mouths of subtile disputers as to convince negligent worshipers of their sin and to minde them of that which is the life and main ingredient of this solemn performance Argument 1 Reas 1. That which God doth especially require and look for in these that draw nigh unto Him that must be the chief and principal part of Prayer whereby in a special manner we approach to Him But it 's the heart that God mainly requires and looks after in all those Jer. 12.2 Ps 34.18 Prov. 23.26 Argument 2 2. That must be the chief part of our worship for the want whereof the Lord is most provoked and specially complaineth But God is most provoked when our heart doth not joyn in the duty when we draw nigh to Him with our mouth and honour Him with our lips and keep our heart far from Him Is 29.13 Matth. 15.8 Argument 3 3. That without which our prayers are no prayers they deserve not the name that must be the prime of the duty But without the heart there may be a voice much crying and howling and yet no Prayer in Gods account Hos 7.14 If our heart be not right God will not value our requests Ps 66.18 Argument 4 4. That which answereth Gods call and invitation and promiseth to seek His face that must be the main agent and pleader at the Throne But the heart as the Master of the house undertakes in name of the rest offers to welcome Him invites Him to come in and tells Him that it will look up to Him and seek His face and how I would ask if not by Prayer and Praises Ps 27.8 Argument 5 5. That which God heareth and answereth that must be Prayer But it is the voice and cry of the heart its panting longing and desiring that He heareth and will satisfie Ps 10.17 and 145.19 Argument 6 6. That which mainly knits and unites us to God must be the main and principal thing in Prayer whereby in a special and solemn manner we ascend unto God close (z) Gen. 32.24.26 with Him and will not let him go till He blesse us But it is the heart and affections that especially do unite and knit us to God He regardeth not other bonds if these be wanting the distance still continueth so long as the heart is removed from Him Mark 7.6 Matth. 15.8 Argument 7 7. There may be much light in the understanding a great measure of knowledge of the promises and a great dexteritie to plead them with much eloquence and yet nothing of the life of Prayer nothing but the carcass or rather the picture and shadow of Prayer which God will not regard more then the cry of these foolish virgins who very pathetically and in much anguish of spirit said Lord Lord open to us not having had their hearts prepared to meet him while he came unto them Mat. 25.11 12 8. And on the other hand if the heart of a needy simple one can but sigh or groan if it can but chatter as a cran and mourn as a dove the

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 nas●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 n●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

hast principalities and powers to wrestle with though thou be justified through faith in his blood his ransom and intercession make hell to rage the (m) Math. 12.29 strong man must be disquieted when he seeth his house spoiled and the captive set at liberty he will pursue but he shall not overtake he shall not be able to bring back though he may vex and molest the prisoner And our blessed Lord shall bruise him under thy feet shortly Rom. 16.20 And in the mean time all the calumnies and reproaches all the lybells and challenges which this (n) Rev. 12.10 accuser of the brethren can bring against thee shall be cast over the bar he hath no moyen at court he will get no hearing and therefore the Apostle had reason to break out in that triumphing exultation and say who either in hell or earth for in heaven there is none shall lay any thing to the charge of justified sinners who is the devil or man dar challenge them Is not Christ at the right hand of God appearing there for us to go betwixt us and all the accusations can be brought against us If any can object against the worth of his blood the sufficiency of the pryce he hath payed and the grounds of his intercession let him speak but otherwise the sinner is secure Rom. 8.3 34. 1 John 2.1 Oh! but you will say I know it is so of a truth devils and men cannot wrong me but can I not wrong my selfe may I not through my folly ask a serpent in stead of a fish nay and take it into my bosome till it sting me to death Ans Thy Advocat will not undertake a wrong cause he will not wrong thee though thou wouldest wrong thy self he will appear for thee and against thy foolish suit and he will say Lord pity that poor deluded creature for whom I have shed my blood (o) Ps 140 8. grant not his fool●sh desire further not his wicked device against himself but though he hath askt a (p) Luk. 11.11 scorpion let him have an egge And the (q) Mat. ● 11 father will say let it be so let him have a corrosive as most profitable rather then a cordiall to feed his disease let him him have a bitter potion for his health will the great Physitian say rather then that delicious cup of poyson which he desires he will give what is good but he will suffer no evil to touch him Ps 84.11 Ps 121.7 And if at any time for thy tryall he suffer thee to fall he will raise thee up again thou shalt not for ever be left in the snare thou canst not (r) Ps 37 2● utterly perish none is able neither Sathan nor thy lusts to pluck the out of Christs hands and he will not quite his grips for one that is weaker then himself he will never part with thee Joh. 10.28 But you will yet say O! but as we are thus ready to mistake so also to forget or not mind our condition our wants and necessities and we are exposed to so many tryalls temptations and hazards that we cannot foresee them Ans But yet our Redeemer and Head discerns them all alar off he did forsee Peters fall and prayed for his recovery and thus provided a remedy before the patient knew of his disease Luk. 22.31 32. He will not wait till we imploy him he will do as our need requireth though we be not sensible and do not know what we stand in need of O! but you will reply if I did stand in need of some few things only this were some door of hope but my wants are so many that I cannot expect a supply of them all What shall I have so many helps and so much provision for my journey shall Manna daily be rained down on my tent while I am in this wildernesse and the immortall crown of glory put on my head so soon as I enter into the promised land If I were a Moses Daniel or Job it were not so much but how can I believe that such a vile and wretched sinner as I shall be thus dealt with Ans O! but behold thy Advocat with a pryce in his hand to lay out for all thy debts and to purchase all thy mercies if the cry of his blood do not outcry thy sins if his merits be not greater then the mercies thou desirest thou mayest fear but since his treasures can never be exhausted since they are indeed such as the Sparish ambassadour alluding to the golden mines in Jndia said his Masters were without a bottome O then let your joy be full the father will look over all thy imperfections and blemishes all thy sins and provocations though never so great and many and he will look to him who stands at his right hand who hath made a mends for all the wrongs thou hast done and who is the (ſ) 1 Joh. 2.2 propitiation for all thy sins and he will say I pity this ungrate wretch I freely pardon all his offences for thy sake since he hath come unto thee and given thee his employment since he hath intrusted his cause to thee it shall not miscarry I can deny thee nothing let him have his desire ask what he will he shall have it Mat. 7.7 c. And our blessed Advocat will turn to thee and say I have dispatched your businesse ask and spare not and whatsoever ye shall ask be it never so great if good for you I will give you my word which is surer then all the bonds ye can imagine ye shall receive it that your joy may be full Joh. 16.23 24. Joh. 14.13 14. c. Oh! will you ponder these strong supports of faith these sure grounds of consolation and ye who did never yet fully believe nor could be comforted by that great word of (t) Though it be set down by way of narration promise Rom. 8.28 I did indeed will you say think that God did bestow many good things on his honest servants here and that all should be well with them hereafter but that all things all the crosses and losses all the tryalls and various dispensations of providence that befall them here in their pilgrimage should contribute and work together for their good I never could be perswaded to believe I did not imagine that such a thing was possible especially since sense and reason and the daily complaints of the Saints did step in as so many evidences and witnesses to depone that it was not so O! ye jealous and suspicious ones ye who walk too much by sense and are so (n) Luk. 24.25 slow of heart to believe this word of truth O! thou who dost not prize thy priviledge and art not thankfull for thy mercies which thou wilt not know or acknowledge remember who Christ is and what he is to thee what he hath done and suffered for thee and what now is his work and businesse what desires he (x) See

must carry along with them a sufficient ground and warrant for our prayers and accordingly the servant of God David no sooner meets with a promise but he turns it into a prayer 2 Sam. 7.27 Where we may take notice of the inference he there maketh Because thou hast promised saith he Therefore thy servant hath found in his heart to pray O might some have said ye are too rash to run to the Throne where is your warrant you have no command O but saith David have I not Gods Word He hath said and promised to give and that 's warrant enough for me to ask It s true before the word of promise came I had no warrant thus peremptorily and absolutely to ask such a temporal mercy but now having his Word to build upon what can devils and men say for shaking my faith You will say (y) So that eminent modern Divine Treat of prayer and divine providence ch 3. § 2. pag. 104. objecte●● that promise was concerning a peculiar blessing out of the common road and therefore though it was ground enough for David to build his prayer upon yet general and perpetual promises are not a warrant Ans That difference maketh for us and not for the objecter For when the promised mercy is peculiar it would appear that there were greater need of a special warrant and command then when the mercy is common in which all have some sort of right by a general word of promise and so none need to scruple to plead their right The more narrow the way is there is the greater need of light and hedges to keep us from mistakes and deviation But (z) Ibid. pag. 105. you will object some things may be sound promised that are not to be prayed for Obj. 1 as vengeance upon enemies and a retribution of our wrongs Rom. 12.19 Heb. 10.30 and that there shall not perish one hair of our head Luk. 21 1● Ans While we draw nigh to God we need not fear 1. Least we mistake the way when we have the Sun-light of a promise to direct our steps 2. Least we faint and weary unlesse the cause be within and from our selves who have such a cordial as the breasts of the promise doth yield for quickning and reviving our spirits and such refreshment as the refulgent beams of that luminary will afford when they shine and reflect upon us As to the first instance it being made up of a promise respecting our good protection and deliverance from the rage of cruel enemies and of a threatning of judgment and wrath as to them we must put a difference between these two and may go safely as far as the promise conducteth we may pray for deliverance from enemies abstracting from the threatning and committing the maner and way of our deliverance to God that he might take such course in his holy and wise providence for accomplishing that promise as seemeth good to him viz. either by confounding restraining or reclaiming of them so that notwithstanding of our pleading that promise of deliverance which is complicated with a threatning against enemies we might pray for their good here and eternally hereafter For we did not say that threatnings were a warrant for and rule of our prayers yea on the contrary the end (a) That is the end of the dispensation whatever holy end the Lord in his wisdom hath proposed finis operis though not alwayes finis operantis of the threatning being the conversion and repentance of the sinner we should improve it as a strong motive to deprecat that and other judgments not only should the threatning stir up them to pray for themselves but it may stir up others though injured by them to pray for them As to the second instance we should not so much look on the letter as the meaning and scope of these words which is to comfort the godly under their tryals from the consideration of Gods powerfull and over-ruling providence who can notwithstanding of the power and malice of enemies so guard and defend yea and if it be for the glory of his name and their good will certainly so protect them that they shall not be able in the least to wrong them and for strengthning their confidence in God and that they might the better undervalue the threatning and proud boasting of vain weak man the least and most inconsiderable injury is instanced that enemies shall not be able to do so much as pull out one hair out of their head and what is there in this promise though we would only consider what is directly held forth in the words that doth not beseem the prayers of the Saints You will say it doth not beseem the modesty and looketh not like Christian self-denyal to be so far in love with our selves and our own things as to desire and put up a prayer for these smaller things which the very Pagans do far undervalue as not to set their hearts upon them or once to mention them Ans That is as if it had been said That we should be ashamed to ask what the Lord was not ashamed to promise And should we not think it worthy of room in our Cabin which the Lord thought worthy to put in Bond and give us security for And is there any mercy so little for which we ate not bound to praise God when he giveth it And may we not pray for that for which we should give thanks It s true we should not set our heart and affections upon these small things yea nor upon the greatest bodily and perishing thing and yet we may pray for our daily bread though not after that (b) See sect 2● maner which we must ask spiritual and eternal things and as for these mercies which are lesse necessary and considerable we need not be so expresse as to name and particularly condescend on every one of them for that would be an argument of too great love to them if we durst take up so much of our time while we are speaking to God and would suffer our thoughts to be so far scattered and divided And it could not but give offence if while before and with others we did thus multiply petitions for such things of little use or value but yet we must not lay aside or exclude from our prayers what God hath not excluded out of his promises though the Lord did not name them in the promise that we should name them in our prayers yet there is nothing in the promise which we may not ask though in a fit and decent maner and order 2. (c) Ibid. The general promise of hearing must be resolved in that proviso Obj. 2 that the prayer be for a thing which may warrantably be ask't the ground of warrant therefore must be distinct from the promise and should be originally brought from the precept Ans There is no promise of audience so particular but it hath several proviso's and limitations unto which we must

far different (ſ) The conclusion is one and the same though the premisses be much different grounds and pretences the Word of God of insufficiency and imperfection Oh! let us pitty poor Pagans who have not another Bible wherein to read the mind of God and whence to learn their duty except the works of God (t) Viz. the reliques of Gods image and the law written in their hearts Rom. 2.14 15. within and without them And let us more thankfully improve the Word of truth communicated to us then to set up in its room another rule of our own devising and (u) Cor. 14.8 prepare our selves to the battel at the uncertain sound of that trumpet But not minding to prosecute this point any further we grant that providence should be the matter of praise and a motive to confession but must not be set up for a rule to our prayers and supplications we should blesse God when he prospereth our (x) But when our course is sinfull successe is but a snare lawfull endeavours and when he crosseth our sinfull wayes and stampeth them with some mark of his displeasure we should take with our guiltiness when he sendeth out his storm its time for sleeping Jonah to awaken to strike sail and turn It may here be enquired if in our personal cases any light may be received from providential encouragements and discouragements and it must be remembred that this question is not propounded concerning duty and sin and what is in it self and in specie lawfull and unlawfull having already spoken to that quaeree and shown that we have no other judge for determining that controversie but the law and the testimony But the present question is only to be extended to things (y) Viz. negative h●c non prohibita lawfull which of themselves are indifferent and which if we abstract from circumstances of persons time place c. may without sin be either done or left undone whether or not in such a case the dispensations of providence may be made use of for clearing of scruples and difficulties concerning expediency and inexpediency a call or want of a call to do hic nunc so that what was only in the general and permissively that I may so speak lawfull may by a call and invitation from providence become good and expedient and so in particular lawfull mihi in act● exercitol fit and pertinent to be done by me at such and such a time For answer 1. It will not be denyed that to observe these signs and freets which ignorant and deluded creatures do more carefully mark and reverence then the commandments promises or threatnings of the Word is abominable and Pagan like superstition Thus if some in their way meet such a beast or person they will not prosper in that journey c. Ah! how should Christians be ashamed to observe such lying vanities since the very (z) Vid. Cicer. lib. 2. de divinat heathens have condemned this madness and folly which may be called Sathans A B C the first rudiments he teacheth his disciples whom at length he leadeth (a) 2 Tim. 2.26 captive at his will And as the devil will be busie and do what he can to make the event answer these ridiculous prefigurations so God in judgment to those who observe such vanities may suffer it to be so for hardning them in their delusion But O! what blindness and superstition must it be to divine and prognosticate the event of enterprises from such providential occurrences as have no influence upon nor connexion with such a business and undertaking And they who do not value or observe such lying signs will find them to prove as false in their threatnings and promises concerning the futurition of events as they are unable unfit and disproportionat yea ridiculous and altogether impertinent for effectuating and bringing them to passe But since the bell must clink what the fool doth think No wonder though he can spell what it doth knell Certainly such Dreamers have justified the presumptuous Astrologers and Star-gazers for albeit they dare undertake to read in the great ordinances of the heavens what the Lord never wrote in them yet there be many lineaments in that great and glorious volum which the most intelligent cannot discern and the Astrologers may see but they will not content themselves with that sight some natural connexion of causes and effects and where they cannot perceive that clearly yet there may be some ground for a probable conjecture but there no essay can be made neither is there the least ground to enquire after any connexion dependance or causality between the symbol and the thing signified Neither 2. will it be denyed to be rash and unwarrantable for any man now to desire and expect a miraculous dispensation and to say with (b) Judg. 6. ● 7. Gideon shew me a sign And albeit the Saints sometimes have such a thought suggested to them yet they should reject it as a temptation coming from him who can transform himself into an Angel of light that he may draw us to the paths of darkness But yet the hand of Joah is not alwayes discerned especially in the night of desertion Thus that religious Lady Gregoria being much disquieted about her salvation writes to Gregory that she would not cease to importune him till he received a revelation from heaven that she should be saved to whom he well replyed that she did ask an (c) Rem dissi cilem postulas inutilem c. hard and unprofitable thing for though I did receive saith he yet how should I be able to certifie thee that I had received a revelation Thus also that English (d) See Clerks mirrour chap. 1. § 20. Edit 2. ann 1654. Gentlewoman who being under exercise of conscience said to the Minister sitting by her If I must be saved let this Venice glasse be kept from breaking while I throw it against the wall And though the Lord would not break this bruised reed but would rather work a miracle yet his wonderfull condescension doth not excuse her rashness and she was justly rebuked by the Minister for her sin Luther his practice was most heroick and observable who being as he (e) Pactum feci cum Domino Deo meo ne mihi mittat c. confesseth often tempted to ask signs and revelations from heaven to confirm him in that way which was at the first so solitary and full of dangers protested he would have no visions or miracles but would take Gods Word revealed in the Scriptures for all And no lesse considerable was the carriage of that holy old man to whom as Gerson (f) Gers de probatione spiritum reporteth Sathan appeared in a most glorious maner professing himself to be Christ and that he appeared unto him because of his exemplary holiness to whom that experienced servant of Christ quickly replied I am not so curious as to desire a sight of my Saviour

upon what opportunity the Lord doth offer unto us and thus to give carnal men the advantage of Christians as to the observation and right improvement of providence For though such take little notice of his band yet they observe his work and what price he putteth into their hands and will not be so foolish as to walk in that (k) Remember the question is not concerning sin and duty but expediency and inexpediency way they see hedged up with thornes nor to slight any promising opportunity calling them to enter in at an open door But 2. we must not lay so much weight upon providential occurrences as to make them the alone or main guid in our consultations for if there be much lying at the stake a contrary blast must not hinder us in our course when we must buy and the market will not last we should not say the day is not fair and if God called me to go from home he would make the Sun to shine upon me Ah! fool thy necessity doth call thee to go but the Lord doth not promise to bind up the clouds while thou art on the way Yet 3. if the Lord by some special remarkable or unexpected providence doth as it were crosse our way or open a door formerly shut and that after thou hast been a supplicant at the Throne for direction and success thou mayest with some cautions look upon such a dispensation as sent by way of return to thy prayers If 1. thou canst say that thou hast respect to all God's Commandments and labourest to approve thy self to him in thy whole conversation if thou makest conscience of thy wayes and art not a stranger to a spiritual and close communion with God so that thou hast not now gone to him in a fit and good mode or while thou art in a strait and as it is thy constant course to commend thy wayes to him so thou trustest and dependest on him and if while thou art living in a dependance on him and waiting for an answer in a grave and weighty business that deserveth thy serious consideration and much deliberation he send thee such a dispensation thou mayest look upon it as a warning and message from the Lord. But 2. be not too rash but wait a while go to him again and ask his help and assistance to make a right use of that dispensation And 3. in the mean time thou mayest take a view of the motives which may induce thee to undertake such a business or may draw thee off and what may be the consequents of the having or wanting such a supposed mercy c. And if in thy inquiry and consultation thou findest nothing from thence to counter-ballance the impression which that dispensation hath made upon thy spirit but rather much to second and concur with it and thus findest the Lord inwardly to back and carry that work home upon thy heart and make it as a strong cord to draw thee who formerly was in some sort of suspence not knowing what hand to turn thee to thou mayest with some confidence say Now I see the Lord making good his word to me in bringing the blind by a way he knew not and making darkness light before him Isa 42.16 But remember though the present case be concerning expediency and inexpediency gain and losse outward advantage and disadvantage yet not simply as if there were no more to be enquired after but in reference to the sanctified use thereof as it may be a mean and help to us in glorifying the giver and for working out our own salvation O but whatsoever dispensation would draw us aside from the holy commandment and would lead us to any sinfull way let us not hearken to it but let us reject and abominat it as a temptation (n) Pro● 28.1 The l righteous must be bold as a Lyon and with resolution set himself against all mountains of opposition not hearkening to the voice of any work that would stop his ears from hearing and obeying Gods Word 4. As we have no warrant to ask and upon every occasion to expect such weighty and remarkable dispensations so to value too (m) See Ass 1.2 much and to be led by ordinary occurrences and common dispensations of providence were foolishly to bind our selves with setters of our own making and superstitiously to set up and follow a directory of our own devising and with our own hands to plait a net for catching our selves and to wreath a yoak about our own necks and those who are so far deluded as to walk by such a rule would rather be an object of compassion then derision as being infatuated and given over to the hight of folly and delusion But 5. that which seemeth to be most intricate in this question is whether or not it be lawfull with Abrahams servant to pray that the Damsel who shall say drink and I will draw water for thee and thy Camels also may be the woman thou hast appointed for thy servant Isaac Gen. 24. 14. And with David to say If he speak thus thy servant shall have peace 1 Sam. 20.7 And if with Jonathan we may conclude that if they say come up unto us we will go up for the Lord hath delivered them into our hands 1 Sam. 14.9 10. We did not enquire if with these Pagan priests and sorcerers 1 Sam. 6.9 And with Timotheus 1 Maccab. 5.40 we might go to the devil as the custom and superstition of these men and the event answering their sign doth shew they did to ask a sign from him Neither 2. did we enquire if we might with Gideon Judg. 6.36 desire that the dew should be on our fleece while it is dry upon all the earth because such a sign is altogether impertinent and hath no connexion with the end for which it was sought and is of it self miraculous and so may not without an extrordinary call and warrant be desired and ask't but we did enquire if it be lawfull to desire and pray the Lord to make some ordinary dispensation having some connexion with the present business a sign for discovering his purpose concerning the event of such a business and our call to go about it For Ans 1. None will be so rash as to condeme those holy men who no doubt in this were directed by some extraordinary instinct of the Spirit of God But 2. since the persons were eminent and not in an ordinary condition and directed by a special we will not say revelation yet impulse and motion their practice must not be look't upon as a general rule and pattern which we may imitate upon every occasion Yet 3. we dare not so limit the servants of God as to say that in no case they may take such a course and make use of those examples if these cautions were observed 1. if the person be eminent in holiness 2. under some great tryal and strait so that the case is grave weighty and intricate

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

with the rest of the members while they suffer and seekest not after a remedy it s a token thou art a rotten and dead member which must be cut off O! but Christ the head continually prayeth for all the members of his body and wilt thou not joyn with him hell and the world are enraged against them they have but few friends and shall these prove unfaithfull and not help them by their prayers whom otherwise they cannot profit wilt thou prove like Pharouh's butler whilst thou art advanced and hast moyen at court wilt thou forget the affliction of Ioseph if hitherto thou hast done so say with (b) Gen. 41.9 him I do remember my fault this day Albeit no Saint should be excluded from our prayers yet more specially we should remember the afflicted whoever be forgotten the sick child will be cared for affliction is a fit season for prayer and not only the afflicted should pray for himself but others should joyn and put up a prayer for him Iam. 5.13 14. But yet more especially we should compassionat persecuted Saints who suffer for righteousnesse sake though Moses Nehemiah Esther and Daniel might have enjoyed the pleasures which a Kings Court could furnish yet the affliction of Gods people did afflict their spirits and send them to the throne to interceed for their brethren You will perhaps say who is he that forgetteth the Saints Answ But it may be thou prayest not for them as Saints but as thy friends and neer relations if thou pray for any one as a Saint thou (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includit supponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod enim alicuiconvenitqua tali necessario convenit omui ideoque a quatenus adomne vales consequentia vid Arist 1. Post cap. 4. must pray for all (d) Eph. 6.18 Saints self-love as it may make thee pray for thy self so also for thy relations amongst which may be many Saints but only the love of God can make the love his children as such and all that bear his image though never so mean and despicable in the eyes of the world and not able to serve or profit thee O! let us hearken to the invitation Isa 45.11 Let us ask of God concerning his sons the Lord calleth us and assureth us of successe only let us take heed that we forget none of his sons the father will not take it well that any of his children should be slighted as Joseph would not speak to his brethren till all were present so thou mayest meet with many frowns from the Almighty if thou come alone or forget any of thy brethren behind thee 6. And we shall instance no mo particulars The relation that is between Pastors and people do engage to the mutuall performance of this duty as for the Ministers of the Gospel as they are by their calling obliged so they will make conscience if of any thing to pray that the word preached by them may be accompanied with power for the conversion of the hearers that it may be received with meeknesse and reverence not as the word of man but as the word of the living God which is able to make wise the simple and to save their souls that they may not become unfruitfull hearers but doers that their fruit may be holinesse and the end everlasting life that they may grow in grace and in the knowledge of our Lord Jesus Christ c. Jam. 1.21 25. Rom. 6.22 Psa 19.7.2 Pet. 3.18 c. You will not deny that Ministers should pray for the people committed to their charge for whose souls they must answer in the day of accounts that they have laboured to feed them and rescue them from the snare of the devil and have watched for them and sought their good in every ordinance Heb. 13.17 2 Timoth. 2.24 25 20. But that the people should pray for their Pastor we do not too many will say see such reason or necessity nor is it very usuall Answ What dost thou talk of reason or necessity when may we argue from these if not in the present case and therefore hearken O negligent hearers who care not for your own souls but would cast all the care of them over upon the Minister to whom you deny your assistance in that work and ponder these few amongst many motives that may prevail with you to make more conscience of this so much slighted though most necessary duty 1. Thou canst nor prepare thy heart to hear the word and no wonder then though thou get no good by it if thou neglect this duty if the husbandman take pains on the ground he will not be wanting so far as his care and industry can reach to provide good seed and if thou desire and expect a blessing on the word which is the seed of immortall life as thou will labor to have thy heart which is the ground fitted and enlarged to receive so thou wilt by prayer wrestle with the Lord who is the great master and (e) Joh. 15.1 husband-man that he would enable his messengers that they may speak as the oracles of God in power and demonstration of the Spirit that a door of utterance may be opened unto them for to make known the mystery of the Gospel that they may speak boldly and may exhort and rebuke with all authoritie and may be instant in season and out of season with all long suffering and patience that they preach not themselves but Christ that they may take heed to their Ministy to fullfill it that they may be cloathed with righteousnesse being an example to the flock in word in conversation in charity in faith purity self deniall and holinesse that thus they may save themselves and those that hear them c. 1 Pet. 4 11. 1 Cor. 2.4 Col. 4.3.17 2 Tim. 2.15 Tit. 2.15 2 Tim. 4.2 2 Cor. 4.5 Psa 132.9 1 Tim. 4.12 c. if thou desire the (f) Pet 2.2 sincere milk of the word that thou may grow thereby thou wilt not forget the nurse if thou regard what seed be sown in the ground thou wilt not neglect to go to him who only can fill the hand of the sower and to say to him O! let us not have tares in stead of good seed if thou care for thy spirituall life thou wilt say O! let the stewards hands be full let him have an allowance for us that we starve not for want of the childrens bread 2. What are Ministers weak frail men subject to like passions as others are Jam. 5.17 Act. 14.15 and who is sufficient for such an high and weightie charge 2 Cor 2.16 and therefore as they have need to watch over their own hearts to take heed to ther steps and to be frequent and servent in their addresses to God so the people should wrestle together with them in their prayers to God for them Rom. 15.30 and thereby strengthen their hands against all the discouragments and difficulties they may encounter

that they would not forget him in their prayers Rom. 15.30 Eph. 6.19 Phil. 1.19 Col. 4.3 1 Thess 5.25 2 Thess 3.1 And we again and again Beseech you brethren as he did the Romans for the Lord Iesus Christs sake and for the love of the spirit that ye strive together with your pastors in your prayers to God for them that their ministry and message may meet with acceptance and successe amongst you But if ye will neglect the nurse the blood of the child will be upon your heads Ye will no doubt be ready to complain that the Minister speaketh not home to your condition that you hear the Word but are little better of all you hear the Word preacht is unsavory and O! will some who think they are some body say If I were living under a more searching and powerfull ministry Thus many will be ready to cry out against Christs messengers and ordinances and plead conscience for their complaint when they can find no other thing to object either against the man or his ministry The Lord pity poor frail men who notwithstanding they gladly spend and are ready to be spent for their people yet with him 2 Cor. 12.15 have reason to complain that the more abundantly they love their flock the less they are beloved all the reward they meet with from the most part of hearers is a load of reproach and contempt So that if we durst be silent if there were not a necessity lying upon us to preach and wo unto us if we preach not the Gospel of Christ 1 Cor. 9.16 if we looked for no other return but what we meet with from man we would deservedly be the most contemptible men upon earth And while parents are deliberating how to dispose of their children they had reason to say what many carnall men do say such a son is for this calling and employment and such for another but this naughty underling child is fit for nothing but to be a minster as if the worst and bas●st of men were good and fit enough for that which is the most high eminent and excellent imployment pardon me to say so from the Word of God whatever the world do think or say if such as reason thus be not amongst the number of those cursed deceivers Mal. 1.14 who having a male in iheir flock do vow and sacrifice to the Lord a corrupt thing let their own conscience judge and give out sentence O! But they have you will say a considerable pension and stipend Ans But no thanks to thee who art ready to hold b●ck from them what is their own which God hath allowed them King and Parliament and the laws of the kingdom hath secured unto them thou who wouldst live upon their maintenance and delight in their ruin if thou were permitted to enjoy what belongeth to them thou art not the man to whom they are obliged for their allowance and though all be not so carnal and selfish yet if Ministers were to live on the benevolence of the people they might often take a sleep for their supper But O! What a poor base thing is it for an ingenuous spirit to undergo such a burden of pains care grief ingratitude reproach and disrespect for such a mean maintenance though I deny not there may be some and too many mercenary Ministers yet where is the man of parts resolution and candor who might not be as well provided another way and who would not rather chuse a mean maintenance in any other condition then to endure the affronts and reproaches that accompany the calling of the (u) I hope none will judge that I am particularly aiming at this people to whom I have a special relation and that I am preaching my own case though I had reason and I wish none had greater I would not go to the pulpit far lesse to the presse with any sach challenge and complaint ministry But to return to those complainers of the ministry I would ask 1. If ever to this day they have seriously reflected upon and complained of the hardness and naughtiness of their own hearts if they had been thus busie at home perhaps they had not brought their complaints so far off 2. I would ask whether thou who art so ready to complain of the Minister hast been as carefull to pray for him thou thinkest thou sees his infirmities and weakness but didst thou ever pray the Lord to strengthen and enable him thou art ready many wayes to discourage and weaken his hands but when and wherein hast thou encouraged and assisted him As no Sermon can have life and influence upon a dead careless people so their deadness may exceedingly indispose the Minister and provoke the Lord in part to stop his mouth A dead people may occasion and procure a cold and liveless Sermon Who knows what a discouragment it is to preach as he Isa 6.18 and 53.1 to stony hearts to heavy ears to shut eyes and for a Minister to consider that he runs in vain and few or none believeth or regardeth his report and with this discouragment the Lord often joyneth h●s stroke and in judgement straitneth his messengers and thus withholdeth a seasonable word from despisers If people did care for their souls they would not commit the whole work to another ye will not so intrust any worldly business to whatsoever factor or agent but ye will be doing waiting on and some one way or other giving your help and yet he who watcheth for the good of your souls shall have none of your aid and assistance not one tear or prayer and must such be accounted Christians Oh! remember he is but a weak sinfull man called out to encounter with many and strong enemies many discouragments difficulties tryals and temptations and the work is great and far above his strength his shoulders are too weak for bearing such a heavy burden O then put in your necks under the yoke and lend a lift Your joynt prayers may bring help from heaven vis unita fortior Solitariness as it is uncomfortable so it is unsuccessefull If the work be great it needeth the moe hands Ye may help your Minister to preach and you may hinder see what ye will answer to God if you ly by what can ye not pray and if ye would ye should have less cause to complain Ye will seek a blessing on your work and meal and will ye not minde the work of the Ministry and that which should be meat to your souls But to pass from this particular to the general how should we bewail the neglect of this necessary sweet and evangelical duty Thou who hast the communion of the Saints standing as an article in thy Creed wilt thou keep no communion with them and allow them no room in thy prayers Thou who acknowledgest that prayer which Christ did dictate to his disciples to be a perfect pattern darst thou pray for thy self and not for others Thou who callest God

would shadow and hold forth to us his tender bowels to all those who fled for refuge to his Son Jesus Christ and flying for refuge to Admetus King of the Molossians whom he had mocked and exceedingly irritated while he had power in the Athenian commonwealth and therefore fearing least Admetus should revenge that old quarrel he ran to the sanctuary with the Kings Son in his armes and thus supplicated the provoked King which kind of entreaty did alwayes saith Plutarch prevail with the Molossians yea then when all other means did prove ineffectual Ah! could the Pagan King refuse them nothing who came with his Son in their armes and shall the King of the Saints reject such as come to him with his Son in their heart Oh! what needs then discourage thee O disconsolat Saint Ask whatsoever thou wilt the King can refuse thee nothing thou who hast fled in to his Son and askest in his name what can thou ask if good that will be withheld Joh. 14.13 14. what hast thou many infirmities he is touched and affected therewith he sympathizeth with thee Heb. 4.15 what is thy condition hopeless and desperate it is thy unbelief that makes thee think so for he is able to save to the utmost all that come to God by him Heb. 7.25 what art thou poor blind naked what is thy malady canst thou tell what aileth thee Hearken to glad-tidings and (y) Though they be of an old date for the Gospel was preacht in Paradice Gen. 3.5 yet they are to this day as sweet ravishing and refreshing as at the first they alwayes make anew impression upon the heart and affections and so are still news to the longing soul news that may revive thy fainting soul thy Redeemer liveth for ever he is able and willing to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will heal all thy diseases Ah! will the poor sinner say but my desires are faint and remiss my prayers cold and formall and my adresses few and rare and while I am at work I make litle progresse I meet with many sad interruptions many wandring thoughts and diversions and thus my hopes are cut off for what good can be expected by the hands of such a lazy and unfaithfull messenger Ans But though it be thus with thee though there be much drosse mixed with thy gold and much inequality in thy work yet Christs gold is pure and without mixture and thou must trade with his money thou hast neither price nor money peny nor peny-worth of thine own though thou must buy thou hast nothing of thine own to give the christian merchandize is a paradox to the world there was never such a market proclaimed by men as that Isa 55.1 Rev. 22.17 c. where money-lesse men are invited to come and buy freely and the indigent may have a supply of all his wants though he hath no money to give yet he may get what he will yea the poor may there buy gold that he may be enriched Rev. 3.18 What though thou faint by the way and when thou comest to the well thou hast nothing as thou thinkest to draw with yet if thy thirst continue thou wilt not be sent away empty though thou hast not a hand to bring in yet thou hast a mouth ready to receive What though thy walk and work be unequall yet Christs work for thee is constant and equall without change and interruption and he makes continuall intercession for thee Heb. 7.25 what should then discourage thee if he interceed must he not prevaile hath he not moyen and money enough to lay out for all thy wants shall thy weaknesse and infirmities but take heed lest rebellions and reigning sins be accounted such marre his work and out-cry his blood he prayeth and interceedeth as effectually for thee when thou art weak and sick as when thou art stronger and then lendeth as it were a better lift and will not suffer the work to miscarry for want of thy help but thou must not mak this a plea for thee to lye by thou must joyn and concur his incense must not be offred up alone but with the prayers of the Saints Rev. 8.3 CHAP. IX Of the help and assistance of the holy Spirit of its necessity and how it may be known and differenced from Satanicall suggestions and from that activity and fervency which may flow from the light and conviction of a naturall conscience sense of wants c. Jud. v. 20. praying in the holy Ghost Rom. 8. v. 26. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self (a) Viz. efficien ter causaliter by enabling us to interceed and pray with such fervency as useth to be accompanied with sighs and groanings as hath been shown Ch 5. sect 1 maketh intercession for us c. IT 's a strange word which we read Phil. 3.20 carnall hearts will not beleeve it they do not know how those who constantly abide on earth can be said to have their conversation in heaven and O! may the trembling sinner say would to God I might (b) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. ● 20 may well he renared city-converse or commerce we behave our selves as free denizens of the city of heaven having free commerce and trading with the place see Leigh Critie Sac. trade with that place but Ah! the distance is great and the way unpassable where shall I find a ladder that will reach the heavens I cannot move one foot nor ascend one step towards the Jerusalem that is above and who will take me by the hand who can help what can the weak creature though willing and ready do for my assistance what though I stood upon its shoulders and though all the power in nature were combined and united together it could not elevat a sinner above the earth Nay but though thou be weak and infirm and very unfit for such a journey yet thou hast help at hand the Spirit is ready to help thy infirmities and to inable thee to pray and thus to keep correspondence with and have thy conversation in heaven unto thee O Lord do I lift up my soul You will say O noble designe and resolution but where shall David find a chariot to carry his half dead and heavy heart so far and by what wing● shall he ascend and mount so high Nay but hearken and he will teach thee the way he takes the right course he doth not debate nor dispute the question but by prayer approacheth the Throne and quickly as with wings ascends to heaven and gets accesse and presents his supplication to the King Psal 25.1 2. c. Psal 86.1 2 3 4 5 6. But yet if David had been left alone he would have found the distance too great and his legs too weak for such a ●●r voyage after his fall he missed his guid and with what importunity did he pray the Lord to uphold

enim cogendo sed suadendo nocet nec extorquet a nobis consensum sed petit Aug. serm 197. de tempore prope finem nos dia bolum non adjuvemus vincimus dat ille quidem consilium sed Deo auxiliante nostrum est vel eligere vel repudiare quod suggerit hom 12. ex 50. oper Tom. 10. fol. mihi 96. Sed tantum turbare potest fallere quantum _____ nos volumus _____ Prudent in hamartogenia _____ Angelus non sic est supra hominum quod sit causa voluntatis ejus nihil aliud potest esse causa voluntatis nisi iple Deus Angelus autem tantum objective movere potest voluntatem Thom. 1 2. quaest 9 art 6. force it to consent and welcome the temptation That Virgin cannot be ravished by him without her own voluntary choyce and consent and then it is not a rape but a free bargain and spoutaneous yeelding to him though he can counsel and allure and many wayes insinuate and labour to perswade yet he hath not power over the will to compell and draw it along he can blow at the fire within and cast in fuel but he cannot inflame the heart and affections he can with much art and subtilty suggest but he cannot force us to entertain his suggestions Only he who made the heart can bow and change it and turn it whethersoever he will Prou. 21.1 Prov. 16.1 9. Jer. 10.23 Jer. 32.39 Ezek. 11.19 Act. 16.14 c. You will say if the Saints did think that Sathan could come so near to them they would live in a continual fear this is ve y terrible and uncomfortable doctrine Ans Can it vex and grieve the Saints that they are in the hand of God and that they must live in a continuall dependance upon him Sathan is chained Iude v. 6. and he cannot advance one foot towards thee unlesse the Lord loose some links of that chain And though that Lyon roar never so fiercely yet he cannot make a prey of thee without thine own consent Therefore albeit the consideration of Sathans immediat approach should stir us up to watchfulness and circumspection in our walk yet it needs not in the least discourage the Saints Whatever be said as to the way and manner of his working upon the heart whether it be mediat or immediat if the Lord would permit him to do his worst and would leave us who are so weak foolish and corrupt to our selves how easily would we become a prey to his manifold and subtile temptations it were no difficult work for him to set on fire that powdertrain that is within us And doth not our life both natural and spiritual our estate all our comforts and accommodations depend upon God and will it grieve the child that he must look up to his kind father for protection and provision Use 1 Now a word of application 1. Let us magnifie and praise the Lord who keepeth this roaring Lyon in iron-chains and doth not permit him to do all the hurt and mischief he would and otherwise might do to us Though he may permit him to winnow and sift the Saints yet will never suder him to blow away the wheat though he may make them stagger and fall yet he shall never be able to make their faith fail Luk. 22.31 32. and without their own consent and concurrence he cannot draw and compell them to commit the least sin Hence Use 2 2. Beware that thou make not Sathans power and malice a cloak and excuse for thy sin all his prisoners are voluntiers none are taken captive by him as his (f) 2 Tim. 2.26 will ●●thout their own will and consent To this purpose the ●●●ous (g) Sed dicet aliquis 〈◊〉 gatus est quare adhuc tantum praevalet vetum est fratres charissimi quod mulium praevalet sed tepidis ●c negligentibus Deum in veritate non ●●men●ibus dominatur alligatus enim est tanquam innexus canis cate●is neminem potest mordere ni si eum quise illi mortifera securitate conjunxerit jam videte fratres quam st●ltus est homo ill● quem canis in catena pofitus mordet tute illi per voluntates ●●p● dit at●●●●culi noli conjungere ille ad te non praesumit accedere latrare potest s●●●●ita●● p●●est mordere omnino non potest nisi volentem non enim cogendo sed suadendo 〈◊〉 nec ●●torquet a nobis consensum sed petit August Serm. 197. de tempore Augustine speaketh notably well Sathan saith 〈◊〉 is a dog chained and can bite none but those who come within his reach and who by their stupid scourity cast themselves in his way He must be a mad man who is bitten by a chained dog Do not then by giving way to thy sensual and carnall delights and lusts cast thy self within the compass of his chain and though he may bark at thee yet he cannot bite though he may counsell and sollicit yet he cannot draw and compell He cannot bite or wound any man without his own will and consent And (h) Mul●i ●●●●ssio●●● peccati sic fa●inat ut ipsum satana●● accusent c. vid. insig●●●● 〈…〉 ●●uculerte● 〈◊〉 ●●nstrat perperam homim● cel●●ibus surs ostendere vim a daem●●●●ll atam Au● hom 12. ex 50. elsewhere There is nothing saith he can delight the devil more then to hear sinners excuse themselves and cast the blame upon him knowing their condition to be desperat till they confess and take with their guiltiness but could Sathan force thee O man didst their not voluntarity go to work All that Satan could do was to counsell and sollicit but why didst thou not rath●● hearken to Gods counsell thou hadst a monitor on the right ●and and on the lest and thou wast placed as it were in the middle why then didst thou rather hearken to Sathans Syren song on the left hand then to the voice from heaven on the right why didst then rather follow Sathan into everlasting perditi●● then Christ into eternall life did not God offer thee strength and wast thou not able in the power of his might to stand against the power and wiles of the devil Eph. 6.10.11 It s true Sathan doth obtestricate and playeth the mid-wife to the bringing forth of sin yea in some sense he is the father and concurreth to the conception of it but yet never without the mothers consent and as in the proper and natural generation though some of the learned do think that Sathan may have a hand in it as is commonly reported of the famous English Merlin that he was begotten of the devil and Lud. Vives (i) Ludov. Vives in August de civ Dei lib. 5. cap. 23. saith that some nations did most abominably glory that they did descend of the devils but whatever truth be in the thing it self yet it s granted on all hands that the devil is not the true and proper (k) Nonnulli affirmant

motions of the heart and so ready to improve every advantage he getteth if we halt and stumble he will not fail to lay a snare before our feet that he may catch us he is waiting that he may joyn with the least distemper and to blow up the first spark of inordinacy that he espieth in our affections and the Lord in justice may suffer those to fall who did not look better to their steps Let us then (r) 1 Pet. 1.13 gird up the loyns of our mind and take unto us the whole armour of God that we may be able to stand against the wiles of of the devil and the violence of these principalities and powers Eph. 6.11 12 13. 3. The consideration of Satans power and malice should make us live in a continuall dependence on him who is stronger then this mighty one and who is able (ſ) Job 5.24 to keep thy tabernacle in peace notwithstanding his fury and terrible assaults Though we must put on the whole armour of God yet above all the shield of faith wherewith we shall be able to quench all the fiery darts of that wicked one Eph 6.11.16 Faith engageth God in our quarrel and if he be on our side we are strong enough who ever be against us Rom. 8.31 we must prevaile and be victorious what can persecution tribulation and distress whether from devils or men do unto us nay saith the Apostle in all these things we are more then conquerors through him that loved us v. 35 37. 4. The danger we stand in from this cruel one should chase us in to God and make us frequently and fervently ask of him that he would limit and bind this mighty one that he would appoint his holy (t) Psa 91.11 12. angels to be a guard about our tabernacle and give them charge over us to keep us in all our wayes and whatever (u) Aquinas affirmeth that all the good we do proceedeth from the ●uggestion of good angels Sum 1. part quaest 114. art 3. in 3. ad 3. But the Author of that book de Eccl. dogmat having denied that all our evil thoughts do stow from the suggestion of Sathan doth by way of opposition more warrantably subjoyn that all our good cogitations and works do come from God cap. 182. Albeit we desire not in the least to diminish the Ministry of Angels nor simply deny that they may suggest good thoughts as well as the devil can suggest evil yet we conceive that the Scripture doth mainly and more expresly hold out to us their externall then inward Ministry in that they are sent to guard and protect the Saints from the violence of devils and men Yet not so as if all our externall far lesse those which are internall and spirituall mercies were dispensed to us by their hands or that such and such were deputed constantly to attend such persons but because the Lord doth employ when it seemeth good to him such and such Angels to minister to such and such Saints some particular mercies which at other times he doth im●ediatly bestow yea to the same persons without their ministry And since they may be thus employed to withstand the devil in all his assaults whether Spiritull or externall against us we may well pray that the Lord would employ them for our assistance in our Christian warfare against Sathan and his emissaries albeit 1. the work of grace on the heart in its renovation conversion and the in fusion of the principles of life be above their reach Creatura non potest create holds true as well in respect of the second as the first Creation And 2. though they may have some hand and be some wayes instrumentall in the exercise of our graces by uggesting good motions and pertinent motives c yet we must look over the instrument unto the Lord himself who only hath power over the heart and who of himself only can quicken enlarge and enable us for every good word and work Hence in Scripture our Sanctification in all its parts and their exercise is only and adequatly ascribed to the holy Ghost instruments be employed for our protection that he would not withhold his immediate influence without which all creature-watching will be in vain Psa 127.1 2. Though there were no other thing to stir us up to continue instant in prayer but the tyranny of Satan were not that alone a sufficient motive Ah! whether should the child run when it is pursued if not in to the Fathers bosom and to whom should it complain if not to him Prayer is a most necessary part of the christians armour and though it be last named yet it is not the least but haply it is put after the rest as having a generall influence and being necessary to all the other to sharpen them and to bind them to us and to actuat and strengthen the new man in exercising them and therefore we must not only pray but pray alwayes with all prayer and watch thereunto with all perseverance Eph. 6.18 He well knew what was necessary for us to ask who (x) Mat. 6.13 taught us to pray lead us not into temptation If Michael contending with Satan did see what need he stood in of divine assistance and therefore prayed the Lord to rebuke him Jud. v. 9. what need must we have to present that petition to God not that we should (y) Non cusus est M●chael a●rocius maledicere Satana quam ut illum Deo cohibendū traderet Calv. in Jud. v 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred rebuk significat aliquid cum interminatione indignatione vel praecipere vel prohibere vid Edw Leigh crit sac in voo curse those cursed spirits but that we should earnestly beg that the Lord would bind and limit them and restrain their power and violence O! but a prayer-lesse Saint is weak and wanting such a necessary part of his armour he may be easily wounded and foiled 5. While we look upon our selves standing in the open field and exposed to the violence of these mighty and cruel spirits and while we behold all the legions of hell engaged and rageing against us O! how should we be affected with the astonishing goodnesse of God who all this while hath kept and preserved us and how should it melt our hearts to consider that while we was provoking God he was watching over us and standing for our defence that while we was working Sathans work he was guarding us against Sathans violence All honour and praise be for ever ascribed to our God who hath not given us over to be led captive by Sathan at his will that with Job we are not afflicted in our persons and estates that our hearts are not pestered with hellish suggestions and blasphemous imaginations and that we have been preserved from so many strong and subtile temptations for our peace within and without praise be to the name of our God But 4. Out

intended to obscure the mistery of incarnation and to foster that hellish blasphemy of the Pharisees that Christ did cast out devils by (h) Mat. 9 34. Mat. 12.24 Beelzebub the prince of devils The enemy of all truth would give testimony to that great and fundamentall truth that Christ was the promised Messiah that thus he might render the testimony of faithfull witnesses and of the Lord from heaven the more suspect and that he might invalidat and obscure that clear and convincing evidence which the astonishing miracles wrought by him did produce and hold forth But the Lord who can (i) Hoc suit ex omnipotente sapien●ia Dei ut inimiciveritatis fiantipsi testes veritatis August contra Petil. Donat lib 2 cap 30. over-rule and befool the devil and his instruments did thereby declare Christs power over those his enemies that nill they will they they must give a testimony to him and to his servants and the doctrine of the Gospel the confession of adversaries was alwayes acknowledged to be a most (k) Nullum efficacius argumentum c. efficacious largument for the truth Another instance we have in Peters counsell to Christ to spare himself Mat. 16.22 O! may some think there was much love Zeal and tendernesse in that motion but it being obstructive of the work of redemption it came from hell and because Peter in it did follow Sathans suggestion our blessed Lord calls him Sathan v. 23. Thus also while we should be employed in the publick ordinances and attend unto them Sathan may suggest some pious though impertinent as to the present work meditation or stir us up to pray that thereby he may hinder our edification or conviction by the word preached 2. Sathan may presse us to duty as to prayer reading conference c. that he may make those religious performances a snare to catch our selves and others He hath many a time laid this snare before young converts whom he was not (l) The devil will sail with wind and tyde and improve the present temperature and disposition of spirit for his own end able to divert from the exercise of holiness he would labour to drive forward and to make them over do to the neglect of their bodily health and callings that at length he might weary them and make them faint and give over that he might terrifie others from putting their necks under such an insupportable yoke and that religion might be esteemed to be a tyrant and cruel exactor which can never be satisfied and to be inconsistent with health joy use of the creatures lawfull imployments recreations c. Albeit we cannot love God and hate sin too much yet there may (m) See M. Symonds case and cure chap. 20. be a nimium in the external exercises of religion and there may be some excesse and distemper intermixed with our spiritual affections which Sathan by all means will labour to foster and encrease Thus he improved the zeal of the Church of Corinth against the penitent incestuous man that his sorrow might degenerate into dispair and that he might be swallowed up thereby 2 Cor. 2.7 Sathan can well bear that some few and for a short while be very zealous and active for the Lord and diligent and frequent in duties if thereby he can beget a prejudice in the hearts of men against Gods service and can make them think that Christs burthen were like the (n) Mat. 23.4 Luk. 11.46 Pharisees heavy and grievous to be born contrary to that word of truth Mat. 11.30 1 Joh. 5.3 3. Sathan may move us to be frequent in prayer and to wait upon the publick ordinances most punctually that thereby he may either stop and silence the consciences and that thus we may commit sin with the greater freedom and boldness or else as in gross hypocrits that this may be a cloak and pretence a mask and cover to hide our wicked designs and wayes from the eyes of others that so we may be able to do them the more mischief and to sin with the less suspicion and hazard Thus the hypocritical Pharisees that they might with the more security devours widows houses for a pretence made long prayers Mat. 23.14 And Absolom that he might cover his conspiracy and treason will go and pay his vow in Hebron 2 Sam. 15.7 Sathan could well suggest such a fair pretence to Absolom and bear with pharisaical oppressors in their seeming devotion But especially his hand may appear when sinners become so mad as to think not only to hide cheir wickedness from men by those outward performances but also thereby to purchase a liberty from the Lord and thus as it were to hire and bribe him as they do their own consciences to be silent as that impudent woman Prov. 7.14 15. I have this day saith she to the foolish youth whom she enticed to whordom payed my vows and I have peace-offerings with me therefore came I forth to meet thee As if she had said I have payed old debt and by my sacrifices purchased a liberty for us to do wickedly we need not fear I have moyen for time to come I have provided a ransom and given my bond for what debt we can now contract I have (o) Albeit in peace offerings a portion returned to them that offered wherewith they might make a feast unto which this woman in these words inviteth the young fool yet I conceive that mainly she laboureth to allure him by the religious pretence here mentioned See Annot. on the Bible edit Amsterd in fol. ann 1640. peace-offerings with me which will make amends and satisfie for all the wrong we can now do to God 4. Sathan may come and stir us up to religious exercises that thereby he may add fewel to our pride Thus Pharisees of old and superstitious Papists to this day in their madness and exceeding zeal as Paul speaking of his persecuting the Church of Christ calls it are helped of Sathan they meet with fire from hell to kindle their affections in their unwarrantable performances and though their work upon the matter were good and commendable yet Sathan will not draw back his hand if thereby he can puffe them up and beget in them an opinion of their own worth and that by their good works they are justified and merit heaven This perswasion cometh not of him that calleth you Gal. 5.8 This perswasion that by your works ye are justified v. 4. cometh not from God who calleth you to the kingdom of his dear Son but from him who thereby labours to make Christ of none effect unto you v. 24. and to drive you to hell We need not then ask why many Papists are so eminent for works of Charity and liberality and so frequent in their dead formall and carnall way of worship since Sathan will be ready to fill the sails with wind when the vessel is loaden with provision to feed our ambition and pride but if that current

be once stopt and a trade rightly carried on for eternity he will raise what storms he can and send out many pyrats either ●o surprize or draw it back again Many are the snares and temptations hinderances and impediments which the Saints do meet with in their way to heaven whereas hypocrits and formall professors go on in their course without opposition or difficulty But let none mistake as if hereby a pretence were ministred unto the laziness stoth and negligence of such as are in the right way certainly the zeal activity and diligence of those who are without shall stop thy mouth and make thee inexcusable in the great day if thou thus rest upon an orthodox profession and if thou be in Christ and art led by his Spirit (p) 1 Joh. 4.4 Stronger is he who is in thee then he who is in the world thou hast another kind of help and assistance for doing good then others O then let thy work be answerable If in any good motion we can discern one or moe of those wicked designs we may be jealous least Sathan have a hand in it and should guard against his devices which when espied may serve as so many marks and characters whereby we may know the print of his foot though he be disguised appearing in white rayment To which these few may be added 1. As to the matter If in prayer our desires be meerly or mainly selfish and natural Sathan may concur and blow up the coal of carnal heat within And thus there may be much enlargement of affections much fervency and importunity without the help of the Spirit as in that people Hos 7.14 when they assembled themselves and howled for corn wine Isa 26.16 and when they multiplied their prayers and sacrifices Isa 1.15 11. Esau may weep for want of an earthly blessing Gen. 27.34 though he undervalued and little minded the marrow of the blessing the love and favour of God But none can without the Spirit of God say with David one thing have I desired that will I seek after that I may behold the beauty of the Lord Ps 27.4 And with Asaph whom have I in heaven but thee and there is none upon earth I desire besides thee Ps 73.25 Who is able seriously to pray for help to pluck out the right eye and cut off the right hand and to part with his darling lusts and affections unless he be acted and strengthned by the Spirit of God Who can with Agar say give me not riches least they proven snare Prov. 30.8 9. unlesse the Lord breath into his heart such a desire Sathan will not help thee to (q) Mat. 6.33 seek the kingdom of God and his righteousness and in thy desires to prefer holiness to riches heaven to earth and Gods glory to thy own self-interest 2. As to the end Sathan may stir thee up to (r) Jam. 4.3 ask that thou mayest consume what thou gettest upon thy lusts but who doth desire any thing from God that he may be (s) Ps 35.27 magnified and that what he giveth may be employed for his honour unless he get help from heaven Only the Spirit of God can elevate our desires to so high and noble an (t) Of the ends of prayer Part. 2. ch 1. end and make us honestly obey the exhortation 1 Cor. 10.31 He who must do all must also pray to the glory of God and this of our selves we cannot do 3. As to the maner Sathan can stir us up to pour out absolute and peremptory desires for outward things and faint lazy moderate and submissive desires for grace Sathan makes us invert the right order and method he will not protest though thou ask mercy pardon of sins c. that conscience may be stilled and satisfied but thou must not be too earnest and anxious concerning those things and thy desires must not be boundless and illimited a little of grace saith he will do the turn and any kind of desire though never so ●old and formall is sufficient 2. Sathan can move thee to ask the world for it self and to make self thy last end but the Spirit of God must enable us to deny our selves and to ask outward things in subordination and in relation to the great end If Sathan prescribe our lusts must reign and grace must be the hand-maid and be only so far sought as it is subservient to our carnall ends and for a quiet and peaceable fulfilling of our lusts 3. Sathan can beget in the heart a child-like expectation and confidence though thou be a stranger he can make thee expect the portion of a son he will not suffer thee once to question thy state and acceptance least if conscience were awakened thou shouldst seek after a change But it is the work of the Spirit to beget in us childlike affections and make us love God delight in a communion with him and be loath to grieve him and he only can enable us to call him in truth Abba Father Rom. 8.15.4 Sathan can move thee to what is good unorderly by making thee leave thy place and station and invade another mans office (u) 2 Sam. 15.4 Oh! that I were made Judge in the land said Absolom and mayest thou say prayer-wayes Thus also Saul would offer sacrifice 1 Sam. 13.9 and Vzziah burn incense 2 Chr. 26.16.19 They would go out of their own sphere and exercise the ministerial Function wherefore the Lord justly punished both the one and the other It was good and a commanded duty to offer sacrifice but it did not belong to Sauls office it was fit that supplication should be made to the Lord but it belonged not to Saul to do it in a publick and ministerial way as it would appear Saul then did v. 12 it was necessary that incense should be burnt before the Lord but it did not appertain to Vzziah as Azariah told him v. 18. but to the Priests the sons of Aaron who were consecrated to that office But the Spirit of Christ moveth orderly making us to contain within our own sphere and to abide in the same calling wherein we were called according to his commandment 1 Cor. 7.20.24 A heart acted by the Spirit can with David Psa 131.1 say when he maketh his supplication to God O Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great maters or in things too high for me The Lord will have all things done decently and in order and is not the author of confusion 1 Cor. 14.40.43 and as he leadeth not his children out of the way So neither doth he bring them to dark and unpassable paths it is not from him that weak Christians especially these of the female Sex do meddle and vex themselves with dark questions and intricat disputes or that the most strong and learned do dive too curiously in things not revealed and in the secrets of the Almighty He knoweth that to be an

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 self●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

clamours and accusations of the judge within and for the most part a little will do the turn some few outward performances without life and affection the popish opus operatum if the work be done no matter how it be done from what principle upon what motives and to what end Thus Paul before his conversion was a great zealot conscience did press him to do many things upon the matter good and he verily thought with that Ruler Luk. 18.21 that he had perfectly kept the whole law and lacked nothing Act. 22.3 Gal. 1.14 Though then he was as afterwards when his eyes were opened he professeth a blasphemer a persecutor and injurious 1 Tim. 1.13 O! but the Spirit enlargeth the heart and makes us with him Ps 119.6 have respect unto all Gods commandments he moveth to good and to all good without any reservation or limitation and enableth us to do and to do well and especially to look to the inward frame and carriage of the heart as knowing that to be the first thing the Lord asks for and mainly regardeth Prov. 23.6 c. 3. Albeit sometimes there may be a flash of impetuous violence and fervency as in him who riding post for a kingdom said (p) 2 King 10.16 come and see my zeal for the Lord yet (q) Natural motions to good are 1. rare and not usual 2. they are weak and 〈◊〉 faint 3. they are transient and quickly gone ordinarily and habitually and when such fits which are but evanishing flashes are past the stirrings and motions of an unrenewed heart are faint weak and remiss a little blast will blow them away how small a temptation did make that great zealot embrace Jeroboams calves and turn aside from the law of the Lord ver 31. A little trouble and difficulty loss hazard or danger will out-cry a natural conscience and either stop its mouth or prevail against its clamours thus Pilat though convinced of Christs innocency and desirous to set him at liberty will rather deliver him to be crucified then lose the peoples favour his conscience soon yielded to their importunity the warning of a natural conscience is transient and soon choaked like to Ephraim and Judah their goodness which was (r) Hos 6.4 as the morning cloud and the early dew which at the approaching of the Sun will quickly vanish and pass away O! but the Spirit enableth us to stand fast and be constant and immovable in the day of temptation being in nothing terrified by our adversaries and to obey the exhortation Phil. 4.1 Phil. 1.27 28. 1 Cor. 16.13 c. A proof whereof we have in that cloud of witnesses who under cruel mockings scourgings bonds c. obtained a good report Heb. 11. The Spirit fills the heart with (ſ) Heb. 6.18 strong consolations as an antidot against strong temptations and by the power of his might out of weakness we are made strong Heb. 11.34 2 Cor. 12.9 Yea when the quickning presence of the Spirit is withdrawn yet his assisting and supporting presence continueth without change and alteration except in some extraordinary cases procured by our pride sloth c. in which there is as it were deliquium gratiae the new man is cast in a sownd and yet if a discerning Physician did feel his pulse he would find some motion the man is not quite dead his soul is in him the fountain of life is not yet altogether stopt the seed of God yet remaineth in him 1 Joh. 3.9 But during that fit of lethargy the old man rageth and tyranizeth improving that advantage to the utmost and like that dumb devil Mark 9.17.20 22. he often teareth the man and casteth him into the fire and the water to destroy him but the Lord at length pitieth him and as Christ there ver 25. rebuketh the foul spirit and restores the captive to his former liberty but for ordinary the Lord doth not with-draw the assisting yea and in some measure quickning yea even when he doth with-hold the comforting sealing and witnessing influence of his Spirit therefore the Saints stand when others do fall away their leaves are alwayes green and they being planted in God's orchard and from time to time watered by his hand they constantly bring forth fruit in all seasons whileas brambles seeming to blosom for a season shall quickly wither and decay Psa 1.3 4. What though the Saints be not alwayes alike enlarged in duty and have not the same quickning comforting and ravishing manifestations and influences Yet alwayes they have what is necessary to life and motion and they are still advancing and going forward towards their home and it is an evidence the sails were filled with a kindly wind when the Vessel without interruption though not alwayes equally is carried on till at length it arrive at the desired haven But the whirle-wind that bloweth from a naturall conscience though it may impetuously fill the sails and drive the Vessel by a confused motion yet it carrieth it not on towards the harbour but after much tossing too and fro the ship may be as far from the port as before that blast did come and so though it may trouble and molest yet it doth not help the passenger but he seldom meeteth with such a storm which usually ariseth from some extraordinary occasion and when it cometh it is quickly over and gone 4 The motions of a natural conscience are ill seated and placed as strangers they are admitted to the utter court but they are not taken in to the parlor they may have some room as common trash in the house but they are not like the jewels laid up in the cabin as weeds they may grow without the hedge but they are not taken in to the garden they fleet in the understanding and get a candle set down before them there and are attended by the practical judgment and the sentence of the conscience but though they come to the heart and stand at the door and knock yet they cannot get entrance the will and affections take up arms against them and hold them at the door and thus though they come from within yet in some respect they may b● called violent and unnatural the byass and inclination of the heart and will which is the great soveraign and sord of our microcosme is against them they are not unlike the faith of devils which maketh them tremble Jam. 2.19 For 1. as to their original and rise they do not proceed from a kindly principle but from slavish fear conviction and the challenges of conscience awakned by some outward rod or threatning c. As thus they come before they be sent for they rush in without the consent of the will Multitud●s are ready here to mistake and to esteem the light of conscience to be the choice and inclination of the will thinking that they love God and the beauty of holiness because the practical judgment doth dictate that God is the most lovely object and grace most

statuit orationem comprehendere septem quae hoc versiculo continentur 1. ad Quem 2. Quis clamat 3. Cur. 4. Quomodo 5. Quando 6. Quid. 7. Vnde name some few as being most necessary or most slighted and neglected and upon which the rest do hing and will not readily be wanting when conscience is made of the other among which faith being the most proper and deserving a more full discovery we shall speak of it at greatest length But for our more clear and distinct procedure the qualifications and requisits of prayer may be divided into three ranks 1. Some are previous and antecedent 2. Some are concomitant and belong to the performance of the duty and must go along with it 3. Others are consequent and must follow after CHAP 1. Some antecedent and previous conditions of Prayer which should be observed before and While we are drawing nigh the throne of Grace As 1. some enquiry after our state 2. Circumspection in our walk 3. A praying disposition and spiritual frame of heart 4. Preparation 5. Right ends Psal 50.16 Vnto the wicked God saith What hast thou to do to take my covenant in thy mouth c. Jam. 4.3 Ye ask and receive not because ye ask amiss that you may consume it upon your lusts Psal 10.17 Thou wilt prepare their heart thou will cause thine ear to hear c. BE not rash with thy mouth either (a) As expositors upon good grounds extend the word see Diodat annotat on the Bible in fol. Amsterd an 1640. English Divin Pemble Cotton in vowing or praying and let not thine heart be hasty to utter any thing before God Was the Preachers caveat Eccles 5.2 which should be carefully heeded by us in all our addresses to God and may be laid as a foundation to what we are to say here none will draw nigh to the King but as he will labour to order his words when he is admitted to speak So he will premeditate not only what he should say but also who he is that thus taketh upon him to interceed and deal with such a honorable person But ah how few do thus prepare themselves to meet the great King And hence too many through their negligence irreverence and precipitancy in the worship of God in stead of a sweet savour do offer up to him the sacrifice of fools Eccl. 5.1 But that our service and oblation may prove acceptable let us prepare for that work which is so far above us and for which we are so unfit and unsufficient 2 Cor. 3.5 And 1. we would look after the qualification of the person what is thy condition and state and under what relation thou standest towards God whether the old enmity be yet removed and whether thou who goest to knock at the gate of heaven be a friend or an adversary a son or a stranger not as if thou shouldst alwayes dispute and question thy state but that thou shouldst bring thy state to the touch-stone and try and (b) 2 Cor. 13.5 examine whether thou art in the faith and thus once put thy relation and spiritual condition out of question which may be a constant and abiding ground of confidence and encouragment to draw nigh to God untill some new storm either raised by Sathan or flowing from thine own bowels do blow out that light till either thou sin away that evidence or the enemy steal it away from thee But it concerns us much to know our interest in God and that we are in a state of favour and friendship lest he prove a consuming fire and we as stubble if we approach to him in our sins Albeit the Lord be no respecter of persons yet the prayer of the (c) Which Socrates though a Pagan did acknowledge see Baldwins moral Philos book 9. ch 5. wicked is an abomination unto him and the prayer of the upright his delight Prov. 15.8 He who will not hear sinners Joh. 9.31 yet will not send the righteous away empty Jam. 1.16 For albeit in mater of justice we may not ask who nor respect the persons of men we must not show favour to our nearest relations no not to the poor Exod. 23.3 Lev. 19.15 yet in bestowing of courtesies and in acts of bounty meer-pleasure and good-will the consideration of the person may well have the first place Psa 16.3 Gal. 6.10 If sinners could carry their suit in point of equity and justice the Lord would do them no wrong he would not send them away empty but since none not the best of men is able to maintain such a plea but he of his meer mercy doth give to whom he will shall he be unrighteous in shewing favour to his servants while he refuseth to satisfie the desire of strangers and enemies Hence The first ground of the point is because our duties and services 1. Reas our good works and prayers cannot merit and deserve any good from God they cannot justifie our persons nor procure a pardon for our offences how then shall they be able to purchase new favours The popish doctrine concerning the merit of our works and our justification thereby is detestable it s a soul-destroying dream of Proud Pharisees the fruit cannot make the tree good but the tree must first be good before it can bring forth good fruit Mat. 7.17 Thou canst not pray acceptably till thy heart be renewed till thou get strength from above and till a (d) See Part 1. chap. 9. principle of life be infused and the Spirit concur with it and help thee to pray according to the will of God Rom. 8.26.27 The Lord first (e) Cajetan his observa●ion which he repeateth on the place is the more remarkable because of the author he being a Papist Externa dem de internisdicendum oblationes inquit ille non sunt Deo grata secundum seipsas sed ratione offerentium placent vel displicent had respect to Abel and then to his sacrifice Gen. 4.4 which was not the cause but an effect evidence and witness of his righteousness Heb. 11.4 we cannot offer to the Lord but of his (f) 1 Chron. 29.14 own he must give unto us before we can render unto him he must draw up our supplication and put it into our hands else we know not what to say when we come before him and though we could order our words yet so long as the heart doth keep and entertain its old enmity against God and his holy commandments he will not be mocked with fair pretences nor accept of his supplication whose heart plotteth contriveth and breaths after treason and rebellion against him We must first lay down our weapons and accept his pardon before he will accept our supplications and fulfill our desires And therefore if thou resolvest still to hold up the former feud and only comest to God in a strait and to serve thy turn I may appeal to thy own conscience if there be any reliques of light and

stop their ears at his reproof and will not turn from their iniquity Ps 66.18 If I regard iniquity in my heart the Lord will not hear me Though now I be assured of my reconciliation and of Gods favour and love and that he hath attended to the voice of my prayer yet saith he if I should sin against him he would turn away my prayer and refuse to answer my desire God will not speak peace to his Saints if they return to folly Ps 85.8 Then and only then shall I not be ashamed and disappointed when I have respect unto all thy commandments Ps 119.6 As if the Psalmist had said however the swine of the world will come from the mire and in their filth draw nigh to thee yet I would not have the fore-head I would blush be ashamed and confounded to look up to thee unless I laboured to walk before thee in all well-pleasing taking heed to my steps and making thy law the rule of all my wayes It s disputed whether gross sins committed against knowledge and conscience be inconsistent wich grace so that when beleevers thus fall they fall away from the state of grace and justification Now though we dare not go alongst with them who stand for the affirmative yet we may safely affirm that such sins yea and every known and allowed sin whatever be the matter and object and though it were never so latent and hidden and so not scandalous do so far make a breach upon the blessed state of justification as that the priviledges and comforts thereof are suspended untill the sinner renew his repentance and forsake and be ashamed of the evil of his doings What did it profit the poor Prodigal that there was bread enough in his fathers house till he came to himself and arose and went to his father Luk 15.17 18. Believers ye are great heirs you have great priviledges and this is not the least you may ask what you will and it will be given you O! then be not so foolish as to sin away your own mercies But though these two be necessarily required and the success of prayer doth very much depend upon them yet they are remote and as it were indirect conditions and qualifications of prayer as belonging rather to the person then to the duty it self and being required rather in him who prayeth then in prayer it self as any cause part property or effect of it But now we come to speak of those requisits which have a more immediat influence upon and reference to this performance 3. Then if thou wouldst pray acceptably and successfully labour to maintain a praying frame and disposition in thy heart 3. Qualification and let not thy lusts or worldly cares deaden and extinguish that live-coal which must inflame thy sacrifice And thus some interpret the exhortation to pray alwayes and without ceasing Eph. 6.18 1 Thess 5.17 as if thereby were commended to us to keep our heart in a continual fitness and readiness to approach to God and present our requests to him and it is granted on all hands that that is implyed in the words though they hold out some more as shall appear Part 3. For how can he pray alwayes supposing that universal particle only to import all seasons and occasions who doth not constantly preserve this praying temper and disposition and who is not alwayes fit and in readiness to go about the duty may not a call and fit season triste with his unfitness and indisposition when the Instrument is out of tune the Musician cannot play or he will make bad melody You will say but Ah! how shall that little coal be kept in it being exposed to so many storms and blasts both from within and without Ans What we are to say Part 3. concerning the cure of deadness and wandring thoughts in prayer may be helpfull for removing and with-holding unfitness and indisposition to pray and now we would only commend these three preservatives of this good disposition and remedies of an evil one viz. 1. Exercise 2. Meditation 3. Watchfullness of which in the following requisite The fourth previous condition and it hath yet a more immediat and actual influence upon the duty then any of the former is preparation 4. Qualification the work is high and great it is difficult and of much concernment we have much lying at the stake and of our selves we are unable and ready to miscarry we had need then to (u) 1 Pet. 1.13 gird up the loins of our mind to call to our (x) Ps 103. soul and all that is within us to make ready for the work to bring in provision for it and to look about us but especially above us for assistance and supply and to improve that word Psa 10.17 and say Lord prepare my heart that thou mayest cause thine ear to hear We have to deal with him who is of (y) Job 37.22 terrible majesty and who must be (z) Levit. 10.3 sanctified in all them who draw nigh to him in any point of worship and therefore we would take (a) Eccl. 5.1 heed to our steps while we are approaching the throne The very pagan Priests before they did offer their material sacrifices to their idol-gods would make some kind of preparation by purging and (b) Hence the proverb accedere ad rem illotis manibus when we go about any husiness without due preparation washing their body especially their hands and feet and by abstinence from diverse kinds of meats and shall we dare to offer up spiritual sacrifices to the true God without pre-meditation And if we would be at some pains before hand to prepare our hearts the work would prove more 1. easie 2. sweet and 3. successfull Our (c) An heavy and slow stying bird Buzzard-like hearts cannot instantly get upon the wing and rise up from the world in which they are often so deeply plunged without more ado and fly up to heaven nay as it is harder to raise a great bell then to ring it after it is up and brought in motion So often it is more difficult to raise up the heart and to prepare it for spiritual duties then to perform them when it is brought to a heavenly frame and if we could alwayes maintain that heat we needed not be at the pains to blow at the coals for recovering of it But Ah! our stony hearts are no sooner removed from the fire but by degrees they return to the r native coldness and therefore whatever other means we make use of for preserving a praying disposition and for fitting and preparing our selves for that solemn work we would not suffer the heart to be too much cooled and deadned through (d) Constant and frequent exercise the first branch of preparation By doing we are fitted to do and to do better with greater facility dis-use and too long biding away from the place where fire from heaven useth to descend If the

nunc so they may serve to convince and perswade us that when the particular is withheld the Lord doth what is best for us upon such an occasion 7. Otherwise it would follow that often we must seek the Lord in vain contrary to his own protestation Isa 45.19 For albeit it were granted that our prayers were accepted as service done to him and would not want their reward in the day of general retribution yet still those prayers that want a particular return as to the present exigence and occasion would prove to be in vain as to that end for which they are employed and for which the Lord hath appointed them to be used 8. Let us consider how loathsome and displeasing to our kind Lord our jealousie and diffidence must be vult sibi quisque credi saith Seneca habita fides obligat There is no man can endure to be distrusted and shall we deal thus with the God of truth but when we trust and rely upon our friend he will think himself obliged not to disappoint us fidelem si putaveris faciet And will not our kind Father answer the expectation and confidence of those who trust in him Mr. (o) Mr. Bolton instruct for right comforting sect 3. part 1. chap. 2. Bolton reporteth of a godly man who being askt in his last sickness by some Christian friends admiring the singularity of his peace and calmness of spirit especially under such a trial how he came to that quietness answered that he had stedfastly fixed his heart upon that sweet promise Isa 26 3. Thou wilt keep him in perfect peace whose heart is stayed on thee Because he trusteth in thee And said he my God hath graciously made this good unto my soul So saith Mr. Bolton must every Saint do who would sound the sweetness of a promise to the bottom For God is wont to make good his promises unto his children proportionably to their trust in him and dependance upon his upon his truth and goodness for a seasonable performance of them Great Luther was a man of much faith and it was said of him potuit quic quid voluit he could do what he would For saith (p) Tantum quisque habet quantum credit junta illud secundum fidem tuam tibi fiat Zanch. in 5. ad Ephes Zanchius every one hath as much as he beleeveth according to that word be it unto thee according to thy faith Many want because they ask not Jam. 4.3 and many ask and receive not because they ask not in faith Jam. 1.6 7. they are jealous of God and expect little from him and therefore he hideth his face and turneth away our prayer and his mercy from us Oh! the unbelief of our hearts we complain of God while the fault is in our selves we mistrust his Word and yet murmur because it is not accomplish●d to us But if we did more firmly believe the promises we should see and have experience of Gods truth and fidelity and would acknowledge that even then when sense and carnal reason are most ready to complain the Lord in great mercy and faithfulness doth deal with us and provide for our good by those means which we are ready to conceive to be so contrary unto our happiness because bitter and afflictive to sense We will rather choose to be under our own tutory then at Gods disposing we cannot endure to be curbed and hemmed in and O! will unbelief say why might I not have such a mercy what evil is there in it and why might not such a rod be removed what good can it do were it not better to be at liberty then shut up in prison or arrested on the bed of languishing As if the (q) Petitaeger ut quod ad salutem apponit medicus auferatur tu dicis tolle quod mordet medicus dicit non tollo quia sanat tu ad medicum quare venisti sanori an molestiam non part non ergo exaudivit Dominus Paulum ad voluntatem quia exaudivit ad sanitatem quare non habeatis pro magno exaudiri ad utilitatem quia autem obsit quid profit medicus novit non aegrotus August de verbis Domini serm 53. Patient should complain and say why is such a bitter ingredient put into this potion were it not better to put in the place of it some delicious cordial while as this exchange might cost him his life Ah! wilt thou trust the Physitian for the good of thy body and yet not trust the sovereign Physitian for the good of thy soul But fools despise their own mercies and are ready to murmur when they are best dealt with It is no great matter saith Augustine to get our desire for the devils sometimes have been thus heard but it is a mercy indeed to obtain what maketh for our life and happiness If we (r) Periissem nisi sic periissem had many of our desires saith a late (ſ) Mr. Goodwin return of prayer chap. 9. pag 49. Optima da nobis vel si pater illa rogamus Vel non at damnum caeco si errore petamus Tu damnum a nobis prae●ens avertit● Jova Vet Poct Prima fere vota cunctis notissimae temp●is Divitiae crescant ut opes maxima toto Nostra sit arca foro Sed plures nimia congesta pecunia cura Strangulat cuncta exuperans patrimonia census Juven Satyr 10. vid. loc Ah how should earthly minded professors be ashamed to read such a sermon preacht by a Pagan Divine we had been undone But our kind Father will not put a cup of poyson in our hand though we much long for it And it is no wonder while we thus live by sense and judge by that crooked rule though we mistake Gods meaning in his dispensations towards us and because we walk by such a rule and will not submit to God nor trust him and because we are so carnal so selfish and sensual and love our own things too much therefore doth the Lord withdraw them from those he loveth that they may learn no more to dote upon and idolize those trifles and therefore are they held in the furnace because they will not part with their dross it were not fit to remove the plaister untill the sore be cured nor to prescribe cordials untill ill humors be purged out And were our eyes (t) Rev. 3.18 anointed with Christs eye-salve that we might see our state and condition and if we were more acquainted with the noble life of faith we would acknowledge with him Ps 119.75 that all our afflictions rods and trials did flow from Gods mercy faithfulness and kindness towards us and when we come home and shall be more able to judge of Gods Word and works then we will confess with thankfulness that we could not have wanted any of these rods wherewith we were exercised in our pilgrimage and that those supposed mercies we so much longed for might have

if notwithstanding all thy diligence and endeavours thou hast not yet attained to such a measure of assurance that thou canst say I know I am in Christ yet of thou seriously desire to be found in him and if thou continue in that diligence to make thy election sure if thou love him and carefully abstain from every thing that may displease him and hast respect to all his commandments thou needst not be afraid or ashamed Ps 119 6. thou mayest draw nigh in faith and confidently plead the promises thy child-like affection is ground enough to beget this child-like confidence and boldness Thou who hast the love and heart of a Son needst not fear while thou drawest nigh to thy kind Father O! but thou wilt say I dare not call him Father Ans We shall speak to this weighty question Part. 3. Chap. 1. But now let me ask if he be not thy Father who hath wrought these filial affections in thee unless thou hadst received the Spirit of adoption thou couldst not have the heart and love of a Son such fruit will not of it self arise and spring up in our barren desert and wilderness Herein is love not that we loved God but that he loved us He is the first lover and suiter thou couldst not love him unless he had prevented thee with his free love We love him because he first loved us 1 Joh. 4.10 19. why then is there fear in thy love and why doth not thy love cast out fear ver 18. 4. If thy fear and jealousie yet continue I have one word more unto thee albeit I cannot excuse and desire not to extenuat thy fault for thus harbouring so long such thoughts of distrust yet I must not conceal the bowels and loving kindnese of the Lord If this thy unbelief doth only arise from a mis-apprehension of thine own state and condition as it doth not null thy interest in the promise so neither will it hinder its performance and accomplishment to thee albeit the Child in the fit of a fever will not acknowledge his Father but will perhaps deny that he hath any interest in him will the Father therefore disinherit such a Son or will not his tender bowels the rather stir towards the Child to pity and commpassionat him the more while he seeth him into such a condition And ah what is the state of desertion and such darkness but a feverish distemper of the soul refusing to acknowledge its heavenly Father and will he therefore forget or disown his Saints in such a forlorn case Nay though we thus beleeve not yet he abideth faithfull he cannot deny himself his word and truth his promises and watchfull providence and that relation under which he standeth towards such 2 Tim. 2.13 He hath still the heart of a Father tam (z) Tertull. de paenit pius nemo tam-pater nemo and he will not cast off his paternal care he will hear when thou cryest to him albeit thou be jealous of his love and of thy interest in him Indeed if thou didst distrust his truth mercy and power the case were altered but since thou darst not once doubt of these but thy fear proceedeth only from thine own bowels because thou thinkest that thou art not such a one nor so qualified as to have an interest in the promise and to be an obiect of Gods mercy and love (a) We may here apply what is spoken of another kind of unbelief Rom. 3.3 shall thy unbelief make the faith and promise of God without effect Thus thou shalt not want necessaries albeit several things that may contribute for thy comfort may for a while be suspended because of thy distrust and jealousie You will say and is it not sad that our God should frown and as it were hide his face for a season and shut out our prayers Ans But where must the blame be laid If ye will be suspicious and fear without ground may not the Lord answer you according to your fear and give you ground to complain but not of his word or (b) As if these were to be blamed work but of your own heart and its distrust and unbelief if the Child will reject those medicines the Father hath provided for curing his distemper he may justly chide with and hide his face from such a Son But who dare limit the Lord either as to time when how long or how often or as to the maner and measure how far and what way he will hide his face and by what dispensations he will manifest his displeasure he may when he will disappoint thy fear and do beyond what thou couldst expect and thereby melt thy heart cure thy distemper and banish thy fear It would go ill with the Saints if the Lord did alwayes deal with them according to their fears even as to their comforts and the accomodations of the outward man 2. Obj. There are such difficulties and debates concerning the extent and meaning of temporal promises 2. Obj. that it can hardly be expected that weak beleevers and such as have not attained to a considerable measure of knowledge should be able to extricate themselves out of such a labyrinth and certainly beleeve the performance of that bond the contents and tenor whereof they are ignorant of Ans Albeit there may be some controversie and difficulty concerning the meaning of some particular promises considered singly and by themselves yet there is no good thing thou canst desire that is not clearly held forth or comprehended in some one or moe promises as hath been shown Part 1. Chap. 7. Sect. 2. And 2. we do not affirm that our faith should lay hold on the particular held forth in the promise absolutely and peremptorily but only disjunctively that God will either give the particular in kind or the equivalent but better to us at such a time and season as hath been there also shown And that there is no ground for any to question such a disjunction alternative may appear from what hath been here said But yet we do not require such an explicit particular and determinat knowledge of both parts of the disjunction as we have now for explication described but if in our addresses to God there be these two which seem to be so essential and necessary to the least measure of faith viz. 1. a believing that God is and 2. that he is a rewarder of them that seek him Heb. 11.6 If we confidently expect a reward though we cannot peremptorily determine what or when it shall be given nor whether it shall be in reference to the present exigence I dare not affirm that such a prayer will be shut out or such a supplicant sent away empty Albeit it be mater of sad regrate that we do not more clearly and particularly know what we may expect from God he having so fully revealed his mind thereanent vet those weak and less-knowing Christians need not fear if 1. they have that

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. ● 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 J●h●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. ●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

danger but when we see any temptation which is his scout we may know that the enemy of our souls is not far off and that we become not a prey to his temptations we must watch and pray Mar. 26.41 There must be a reciprocal sequel and consequence of the one from the other as we must watch and pray So we must pray and watch nay upon a special account we must watch after prayer that the influence of that ordinance may abide upon our heart and that we lose not that life vigour and heat which useth to accompany the spiritual performance of this heavenly exercise a cold catched after heat is most dangerous and yet it is most usual if it be not prevented by a watchfull care and circumspection And therefore as in prayer we must (f) 1 Tim. 2.8 lift up holy hands so after prayer we would take heed to our feet and that when we come from the throne we do not run to the (g) 2 Pet. 2.22 mire to wallow in it If we would receive whatsoever we ask we must keep the commandments and do those things that are pleasing in the sight of God 1 Joh. 3.22 The Lord will hide his face from them who behave themselves ill in their doings and will not hear them though they cry Micah 3.4 If we regard iniquity in our heart whether before or after prayer the Lord will not hear nor answer us Ps 66.18 If the Saints after they have prayed and are waiting for an answer return to folly God will not speak peace Ps 85 8. Sin will make God hide his face and draw back his hand Isa 59.2 If after we went from the Kings presence we disobeyed his commands plotted and conspired against him and that under his eye and while he were looking on what folly and madness were it to expect that he would regard and answer these supplications we had presented to him and is not this our case Ah! many desperate sinners deal no better with God then Absolom with Joab 2 Sam. 14.30 while the Lord delayes to answer their requests they set his field on fire and set their face against the heavens as if they thought to break him with their ill deeds whom they could not perswade by entreaties or else since they cannot help the matter either in revenge against God or to make a compensation to themselves they will (h) Hos 2.7 follow after their lovers and seek to satisfie their lusts that since the Lord would not answer these desires they offered up to him they may fulfill the desires of the flesh which are contrary to his holy will and sweet and wel-pleasing to their sensual appetite 3. As we must watch and pray and pray and watch so we must pray and pray it s not enough once to present our requests but we must renue our sute and fortifie our plea we must ask again and again we must not keep silence nor hold our peace nor give him any rest according to the expression Isa 62.2 till he shew mercy upon us and grant our requests thus the primitive Church prayed for Peters enlargement and deliverance Act. 12.5 And thou art allowed and commanded to follow this course the gates of heaven are never shut and thou maist get access to the King when and as often as thou wilt he will not chide with thee because of thy importunity and frequent addresses but he complaineth when we faint and hold our peace Isa 43.22 and commands us to continue instant in prayer Rom. 12.12 Eph. 6.18 Colos 4.2 1 Thes 5.17 And as in every thing so alwaies to make our requests known unto him and promiseth that our labour shall not be lost Phil. 4.6 7. Luk. 18.1 c. And giveth this as one reason why he will not answer hypocrits crying to him in the day of their trouble because they having no delight in the Almighty will not alwaies call upon him Job 27.9 10. Prayer is a wearisome burden to many which they must quickly shake off and then for a pretence are ready to say with him 2 King 6.33 it s in vain to wait upon God any longer we are ready to complain that God will not hear while he regrateth we will not cry if we continued instant in prayer an answer would certainly come and would not tarry See Chap. 2. Sect. 1. 4. As we must be busie at the throne so we must not be idle at home as we must not forget the Lords work and what duty else he calls for at our hands So neither must we forget our own work as we must continue instant in prayer Rom. 12.12 So we must not be slothfull in business and yet we must not so minde our own as to forget the Lords work and service v. 11. There ought to be a subordination but there is no opposition between the Lords work and our work that must have the precedency but this may follow in its own place and in it as we are to look up to God for the blessing so we must be doing our selves Prayer doth not exclude the use of the means nor give to us a super-sedeas from our work and labour if (i) Vid Hieronym lib 1. epis 55. Marco Presb. any will not work neither should he eat 2 Thes 3.10 Ah! you will say may he not pray and should a praying Saint starve may he not eat Ah! why should we not pray but prayer must not be pretended as a cloak for our negligence whosoever he be though a Saint and fervent supplicant yet saith the Apostle if he will not work let him not eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ora labora Prayer doth not exclude our diligence and activity but we must pray (k) Valde namque apud Deum utraque haec sibi necessario congruunt ut oratione operatio operatione fulciatur oratio Greg. mor. lib. 18 cap 3. and work as we must lift up our heart to heaven So we must put to our hand to our work on earth precibusque manus c. Hence some of the ancient Doctors in allusion as I would think rather then intending to hold out the meaning and true sense of the place to these words Lam. 3.41 Let us lift up our heart with our hands unto God do (l) Hinc Hierimias ait levemus corda nostra cum manibus ad Deum Corda vero cum manibus levat qui orationem suam operibus roborat nam quisquis orat sed operari dissimulat cor levat manus non levat c. Gregor moral lib. 18 cap 3 eisdem pene verbis Hieron in Lam 3 Bernard de mol ben viv tell us that such as pray and do not work do make a divorce and separation of these two the Prophet hath conjoyned they lift up their heart but not their hands to God yea saith (m) Orans non operans iram provocat one he who prayeth and doth not work doth tempt and

filled with shame and confusion they may notwithstanding assert his relation But you will say ah I should I utter a lie before God would he not account it a mockery to call him father while he is not our father Ans I grant there is too much presumption in the world and too many are ready to make bold with God and to call him father against whom he is coming in wrath to (b) Hos 3.5 tear them in pieces (a) Ps 50 22. But yet if 1. thou hast the love of a son thou mayest come to him at a Father if thou hast child-like affections thou mayest have a child-like confidence See Part. 2. 2. If thou hast godly fear and reverence and high and admiring thoughts of his majesty and art striving to give to him the honour due to his name if thou canst answer that question Mat. 1.6 If I be a father where is mine honour Thou needst not fear that ever he will question thy claim to him as a Father if thou (c) As having hope ver 3. abiding in him ver 6. being born of God ver 9. being the children of God ver 10. having passed from death to s●e ver 14. c. fear him and his goodness and art loath to offend him though there were not a rod to correct thee though thou should'st meet with rods and afflictions yet thou mightest know them to be but the corrections of a Father and not the stroke of avenging justice But we will not multiply particulars let us only hold out from 1 Joh. 3. two or three words more This point concerning our adoption is there laid down in the entry ver 1. and therefore though the words be d altered yet the case is the same that is brought to the trial to the close of the Chapter 3. Then such as hope that God is their Father must purifie themselves as he is pure v. 3. they must wash and make them clean and walk as becometh the children of such a family they must no more be like the swine of the world wallowing in the mire of sin he that is born of God must sin no more ver 9. for he that alloweth himself and continueth in the practice of any one known sin is not of God but of the devil ver 8. 4. If we be the children of God we must obey his commandments and do those things which are pleasing in his fight ver 22. we must deny our selves and renounce our own will and affections and take on Christs yoke which if we be his will not be wearisom but our relation and love to our Master will make his work sweet and easie Mat. 11.30 5. Such as love the Father will love his children for his sake such as are brethren must have some sort of sympathy with and mutual love to one another ver 14. If all thy delight with him Psa 16.3 be in the Saints and if thou judge them the excellent of the earth if thou delight in their society and rejoyce at their prosperity ye must be of one stock and kindred and belong to one and the same family and hence must follow that separation as to any arbitrary and voluntary commerce with those wicked ones to whom we are not bound by any natural or moral tye required in them to whom God promiseth to be a Father 2 Cor. 6.17 It will be no pleasure to the genuine son to stay in the company where his Father is reproached and dishonoured and O! when occasionally he is easten into the society of such wretches with what zeal and holy indignation will his heart burn (d) 2 Pet. 2.7 8. their vile and profane words and wayes must (e) Ps ● 6 vex his righteous soul Is it thus with thee O dejected Saint dost thou follow after God and still long and hunger for more of him and that he would lift f up the light of his countenance upon thee and though thou still walk in darkness and cannot see his face yet hearknest thou to his voice and followest after righteousness thou needest not fear to call him thy God and thy Father thou art allowed to claim an interest in him and to stay upon him as thy God Isa 50.10 Such hungring souls are blessed Mat. 5.6 and is there any blessedness without an interest in him who is the fountain of all blessedness yea though he seem to frown to forsake thee yet the union relation stands firm and sure My God my God why hast thou forsaken me said David Ps 22.1 and one who was greater then David Mat. 27.46 Zion said my Lord hath forgotten me And thus a beleever at his lowest may maintain his claim to God as the state of darkness gloominess and desertion doth noth not nullifie our relation So neither needs it hinder us to assert and plead it neither did the Lord at any time challenge nor was he grieved with a doubting beleever for staying on him and calling him Father but rather is grieved at their jealousie and standing at such a distance from him who hath stoopt so low to them only to the wicked God saith what hast thou to do to take my covenant in thy mouth and to plead any covenant-relation and to call me thy God or thy Father Ye who hate instruction and cast his words behind you ye may fear his severity and justice and look upon him as a Judge coming against you to tear you in pieces Psal 50.16 17 22. But you will yet say whatever truth may be in the thing it self yet I cannot in truth call him Father who know not and am not assured of my adoption Ans Thy knowledge is so far from being a ground of this thy covenant-relation to God that it is not so much as one of its bonds and ligatures now albeit the Spirit of Christ who is the author be also the keeper and preserver of our spiritual life and of all its priviledges and of our interest in God as not the least yet the same Spirit hath given us an arm whereby we receive and lay hold on him and every finger and joynt of that arm I mean our several graces are so many cords and bonds whereby we stay and lay hold on God as our God and portion and if thou see but any one of these bonds fastned on him what needst thou fear and complain as if there were no union interest or closing with him say then he is not thine by certain knowledge and perswasion I answer he cannot thus be said to be thine for though thou mayest know thy relation to him and O if thou didst know how sweet comfortable strengthning and encouraging must that evidence be yet he cannot be said to be thy Father by thy knowing that he is thy Father for the object must have a being and be presupposed to such a reflect act he must be thy Father (f) Si non tempore saltem natur● imo●●e● per ●em pore si non

had put off her coat and cou●d not put it on she had washen her feet and would not defile them therefore Christ withdrew his Spirit and departs and when she laying to heart and repenting of her folly sought him could not for a while find him she called but he gave her no answer Cant. 5.2 3 6. Thus also while the Spirit of God cryed to Israel and they would not hear and testified to them both by his servants the Prophets and by his motions and inward suggestions but they would not hearken nor obey he withdrew and gave them up to the lusts of their own heart since they would not follow his counsel and directions he left them to themselves and to follow their own counsels Psa 81.8.10 11 12 13. But secondly though the spouse be not so incivil and unmanerly as to hold Christ at the door yet if she do not welcom him and give him entertainment suitable to his worth and kindness his Spirit will not stay if thou dost not make ready and prepare the heart to receive him he will not stay in any other room if the affections be not enlarged and roused up to wait and attend him he doth not value the empty complements of the fancy and imagination if the will which is the mistris and supreme do not welcom him he regardeth not the attendance of the inferiour faculties if thou be in a spiritual lethargy when the Spirit cometh to visit thee if thou meet him with a dead and dull (c) See Sect. 2. heart if thou be fearless of his terrible majesty if thou keep not a due distance casting off that filial reverence and tender respect which is due to so great and compassionat a Lord he will depart and forsake thee res delicatula saith an ancient est Spiritus Dei ita nos tractat sicut tractatur the Spirit of God is tender and sensible of all the affronts and injuries we off●r to him and will deal with us accordingly if we dishonour him he will afflict us and lay us low he will go away and then our (d) If the glory departed with the Ark which was but a symbol of Gods presence 1 Sam. 4 21. far rather when the Lord himself departs glory departs if we do not welcom the Spirit with the whole heart and entertain him with suitable and enlarged affections he valueth not our empty profession and vain oblations Luke-warm Laodiceans will be spued ous of his mouth Rev. 3.16 these who would not (e) Ps 81.10 open their mouth wide to receive his comforts shall have their heart filled with his terrours and shut that it shall not receive his influences But thirdly though there be not a total deadness or laziness though there be some life activity and diligence yet if there be a decay of love and zeal if we do not so cherish and entertain the motions of the Spirit as formerly this may grieve and quench the Spirit if love wax cold and if there be a decay of respect and affection that will bring on some sort of distance between married persons and will hinder friends from conversing so frequently and familiarly together and for this the Lord threatneth not only to remove the presence of his Spirit but also the candelestick and outward ordinances which were the means of conveyance of the Spirit from Ephesus Rev. 2.4 5. because thou hast left thy first love c. As the Spirit may thus be quenched negatively and by omission So 2. positively and by commission as 1. when we prostitute and subject the gifts of the Spirit his work and interest to our selfish and carnal ends desiring a name and taking up a porfession of godliness that with (f) Act. 8.9.19 Simon Magus we may seem some body when we make piety a cloak to cover our pride covetousness c. or use it as a stir●op whereby we ascend to some high place and station in the world c. 2. When we have low and undervaluing thoughts of the gifts and graces of the Spirit though they have some room in our estimation and affection yet if we prefer other things unto them not prizing them according to their worth and excellency nor regarding as we ought the condescension and kindness of the giver we dishonour and grieve the Spirit and he may justly take away those love-tokens thus when we will not lose our favour with man our moyen and interest with the creature our name place and possessions for his truth ordinances c. yea when we so far undervalue these precious things as to be ashamed of them before men when not only fear but also shame will make us dissemble our profession and conceal our graces duties c. may we not be afraid lest as the (g) Luk. 9.26 Son will be ashamed of such when he cometh in his glory So the Spirit when he cometh to manifest himself in the ordinances of life But 3. when not only his gifts and graces his love and his kindness are undervalued but also his commands and authority are despised his motions and sweet insinuations are choaked and opposed while as the contrary suggestions of Sathan the enemy are entertained cherished and cheerfully obeyed must not the Spirit be much displeased and highly provok't with such an indignity would an earthly King endure such an affront nay what friend is he who seeing thee but slight his counsel entreaty and request while thou didst welcom his enemy and gratifie him in what he desired could digest such a disparagement and indignity And 4. so much of illumination which is the work of the Spirit light knowledge and conscience is choaked and opposed by the sinner whatever be the particular transgression so far the Spirit is dishonoured and disparaged and provok't to depart and withdraw nay in every formal disobedience viz. when the command and counsel of God is known there is much not only of contempt but also of rebellion and what will provoke if that do not And thus albeit for distinctions sake we did put a difference between sins some of them being more directly against the Spirit his work and office that being as it were their object yet there is no known sin which may not be said to be against the Spirit of God and his work And thus we come to the second sort of provocation whereby the Spirit is not so directly opposed and quenched his peculiar office and work not being the matter and object of such sins albeit it be (h) The work of the Spirit is thus opposed quasi in obliquo indirectly and as a concurring circumstance but not in recto quasi objectum opposed and choaked by the sinner and here we have a large field if we would come to particulars but the (i) Gal. 5.19 works of the flesh are manifest and their opposition and contrariety to the Spirit of grace and holiness is no less evident Gal. 5.16 If we (k)

otherwise it would then and never till then shall I not be ashamed when I have respect to all thy Commandments Psa 119.6 See Part 2. Ch. 1. and 3. The Lord will not condescend to treat and reason with us till we wash and make our selves clean till we put away the evil of our doings and cease to do wickedly and learn to do well Isa 1.16 17 18. and will he suffer us to plead with him while we are wallowing in the mire and lying in our uncleanness Ah! with what deadness and confusion of spirit must guilty and self-condemned sinners draw nigh to God and what cold formal and heartless prayers must impenitent sinners offer up to the holy just all-seeing and heart-searching Lord But since the honest servants of God will abominat such gross pollutions and by the grace of God are kept from them so that they do not ordinarily easily and habitually fall into and commit such sins and if at any time they be thus surprised yet will not lye in that puddle nor add impenitence unto their back-sliding the wicked one is not permitted thus to touch them 1 Joh. 5.18 therefore they should not think it enough that they are preserved from these conscience-wasting iniquities but should also carefully watch against those sins which are not so easily discerned nor much observed by too many and which are reputed to be rather infirmities then transgressions and the result of humane frailty rather then the venom and sting of the serpent in our bosom yea the Saints should especially guard against this sort of sins as being most exposed to such and in greater danger to meet with temptations that way Sathan knowing that for the most part it is in vain to tempt them to gross and scandalous iniquities and thus being more ready to fail and stumble where least hazard appears as 1. spiritual pride arising from our Christian priviledges and enlargement of dutits c. We will not insist on the aggravations of this monstrous as I may call it sin how unlike is the fruit to the root from which it springeth can darkness be occasioned by light and shall our graces become fewel to feed our pride Ah! remember that God in a special maner is engaged against the proud he will resist them (o) Vid. Leigh Crit. See in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is as it were set in battel-array against such Jam. 4.6 1 Pet. 5.5 O Christians do not thus lift up your selves lest God lay you low and while ye elevat your selves above others ye become as barren mountains exposed to tempests and storms it is to the plain valleys that God will be as the dew making them to bring forth fruit as the vine and to cast forth their roots as Lebanon Hos 14.5.8 compared with Jer. 31.18 19. There be many sower grapes which this wild Olive yieldeth from whence proceedeth 1. ostentation 2. affectation 3. singularity 4. contempt 5. censoriousness 6. rigidness and unmercifulness 7. untractableness stubborness and stifness of spirit c. these and such like cursed branches do spring from the root of ambition and pride and shall we think it strange if the high Lord who hath respect to the lowly know the proud afar off Psa 138.6 2. The Saints are in hazard to provoke the Lord by the sins of their holy things their dallying with duties and ordinances their formality sloth and doing the work of the Lord negligently and superficially c. See the causes of the Spirits with-drawing Sect. 1. 3. We come now to these causes which do as it were formally indispose and of themselves steal away the heart and make it unfit for a communion with God in any ordinance Such as 1. Earthly-mindedness if thy heart be too much let out upon the creature it will be straitned towards God the (p) Vid. Calv. in sphaer pag. mihi 228.616 Muler inst astr lib. 2. cap. 3. Moon must be ecclipsed when the earth is interposed between the Sun and it our Moon hath no light of it self whatever be said of that great Luminary in the heavens and therefore when the world goeth between and intercepteth the beams and influence of the sun of Righteousness what darkness and deadness must cover it's face Ah Christian dost thou not find the world to be the devils opium whereby he stupifieth the heart and indisposeth it for a communion with God when we live too much upon the world and suffer it to take up so much of our time strength and affections we are unfit to walk with God Ah! doth not our sad experience teach us that hardly can we get our hearts drawn up to God after an adulterous embr●cement of the creature if a Saint but bow the knew to the worlds trinity and cast a greedy look on pleasures honours and profits this as it will provoke the Lord to jealousie So it will steal away the heart and if these lovers once take possession there they will hardly be gotten driven out 2. Want of awe and reverence makes us careless in our approaches to God and makes the Lord to hide his face The (q) Apud Persas ut venerabiliores reges essent à vulgi conspectu se re movebant peccaro eopiam suo populo faciebant ne sa miliaritate frequentiae vile ceret regia majest as Greg Theolos de repub lib. 8. cap. 3. § 4. Persian and (r) Quod etiam à Parthis u●urpotur apud quos reges in pon●ralibus regiae oeclusi sub spetie maj●statis delitescunt Alex. ab Alex gen dier lib. 5. cap. 14. Parthian Kings to shun contempt and that they might be the more honoured did keep a distance and were seldom seen but once or twice a year if the child forget to keep a due distance the father must not smile and dandle it as formerly then nothing but austerity and frowns that the unmannerly son may learn no more to abuse his fathers kindness and if we will not acknowledge the greatness of God it is justice with him to make us find his hand hence the Apostle while he exhorteth to reverence and godly fear representeth God as a consuming fire Heb. 12.28.19 See Part 2. Ch. 2. Sect. 1. Ah! shall the reverence and respect we bear to a meet man make us watch over our thoughts and take heed to our words while we are in his presence and shall we dare to speak to him with whom is terrible majesty and suffer our hearts to wander If the Lord did only punish this contempt by his withdrawing and going away from us and who would not turn his back upon him who did not more pr●●● and value his presence what coldness and deadness must seize upon our hearts and this our voluntary deadness slowing from an irreverent and aweless frame of spirit is justly followed with a penal desertion which must be accompanied with a further measure of deadness and irrevere●●● 3. Hypocrisie and want

of sincerity a d●uble minded man is unstable in all his wayes Jam 1.8 and albeit this evil be in part cured in the Saints yet it may so far prevail upon occasion as to keep the heart from fixing and being serious at it's work there can be no constancy not fervency where there is not sincerity and hypocritical heart must be a (ſ) Hos 10.2 The Hebrews hold out an hypocrit as having two hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor cor 1 Chr. 12.33 Psa 12.2 c. Hence also with us ho●is called a double minded man divided heart and while that prevalleth we cannot seek the Lord nor call upon him with the whole heart and so much of the heart as doth not concur in the duty must be otherwayes employed and divert the mind hence wandring thoughts deadness c. 4. Want of feeling and sense of thy wants and indigence when the poor man is pinched with famine and his empty stomach sets him a work with what seriousness and importunity will he cry and beg but if he be full or forget his misery he may fall asleep or become remisse in asking When Laodicea fancied her self to stand in need of nothing she would not go to the market to buy hence Christs warning and counsel Rev. 3.17 18. the (t) Pro. 27.7 full soul leatheth the honey-comb but to the hungry every bitter thing is sweet O! come not to Christs door till thy hunger send thee thither thou canst not feelingly nor seriously ask neither wouldst thou prize the mercy though thou d●dst receive it unless thou be sensible of thy indigence and need 5. Diffidence and distrust 1. if we distrust Gods care and providence in governing the world and minding his people in all their straits and difficulties we will readily seek to help our selves and run to the creature for a supply or if we seek to God but for the fashion in a careless and formal maner those who expect little from God will not be very serious in their addresses to him Iob 21.15 2. Distrust of Gods fidelity in fulfilling the promises to hear and answer our prayers we will be heartless at work when we expect little success advantage or reward they who begin to doubt and with them Mal. 3.14 to ask what profit is it to follow the Or finances of God will be ready either with him a King 6.33 to say why should we wait or call upon him any longer or else with Papists and Formalists to rest on the outward performance without life and heat and to think any sort of performance enough and too much our diffidence and distrust will be followed proportionably with so much despondency deadness want of life activity and fervency in our work faith saith (u) Mr. Gurn loc cit ch 6. pag. 565. one is the back of steel to the bow of prayer which sends the arrow with force to heaven where faith is weak the cry will not be strong he that goeth about a business with little hope to speed will do it but faintly he works as we say for a dead horse the less we hope the less we endeavour See Part 2. Ch. 2. Sect. 2. 6. Excess and surfeiting when the soul is full and glutted it is not fit for bodily far less for spiritual exercises therefore if ye would watch unto prayer ye must be sober 1 Pet. 4.7 If we would not fall asleep at our work let us use the creatures with moderation and sobriety and beware of drunkenness and gluttony 1 Thes 5.6 7. But as there is a bodily so also there is a moral surfeiting and over-charging mentioned and joyned with the other Luk. 21.34 when the soul is drunk with the (x) See Cause 1. cares of this life it will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is Luk 12.29 it will become like to a wandring meteor now up now down and unfit for any spiritual employment wordly cares will choak good motions and mar the work these thorns will over-top the good seed and not suffer it to grow Mat. 13.22 periclitatur pietas in negotils the world eats out our zeal and exceedingly blunts and takes off the edge from our spiritual affections if we look up to God we will find that heavy clog and (y) Heb. 12.1 weight to beset us and presse us down and hardly will we get that burden casten off when the soul is drowned in the world how can it mount up as on eagles wings and a scend to the throne The world is Sathans b●rdlime if we stay too long upon the earth he will readily catch us and cut off our wings if our chariot drive too far in the mire it will leave the wheels behind when we come reeking and sweating out of the world we will find our spirits to be spent and that we have no strength for doing the work of the Lord nay the world will not thus part with us though we would leave it for a while yet it will follow us and cry after us and thus inter●upt divert and disturb us while we would look up to God and therefore if we would pray affection●●●y and fervently we must be carefull for nothing as prayer is a remedy and should come in the place of immoderat excessive and distrust●ull care So it is inconsistent w●th and cannot be to purpose performed when that is hence the opposition Phil. 4 6 Prayer as (z) Melch. Adam in vit Luth pag. 139. Lucher said is hirudo cararum the leeches that should suck out our cares but alas there is no such venom and distemper in the spirits of many as killeth these leeches and will not suffer them to enter our cares do choak our prayers and in many are so excessive and incurable that they will not admit a remedy 7. Lasciviousness wantonness and a spirit of lust will take away the heart and indisoose us for spiritual duties Hos 4.11 If Sampson fall a sleep in Dalilahs lap she will betray him to the Phil●stins and he may lose both his sight and his strength and if he (a) Judg. 16.20 essay to go out as at other times before and to shake off his fetters he will find they are now too strong for him when that strange fire burneth in the heart the smoak thereof will defile our sacrifices and its flame wi●l eat out the fire of the sanctuary which is of a heavenly descent 8. (b) Sathan desires to fish in troubled waters he no sooner espieth any distemper in the affections but be is in readiness to joyn with it and to ad fewel to that fire Discontent with our condition family (c) Inter jurgia lites Precibu● non est locus contention anger wrath jealousie grief fear and whatever excess and distemper in the affections and passions of the soul when these are out of order and raise tumults stir up confusion and make a noise in the heart how will they disturb and distract it

which remaineth So that we may here apply fitly that Authors similitude in Samson whose strength as it was abated though not by his binding yet while he was bound other wise their cords could not have held him albeit being extraordinarily assisted at his death and with his hair having then a little recovered his strength he laid the Philistins upon heaps but as he lost his great strength So the little that remained was bound up and he could not improve it languish'd and feeble and that heavenly impression which once was upon the soul must wear off and thus by little and little we come to the Laodicean temper of lukewarmness and are as they were Rev. 3.16 in hazard to be spued out of Christs mouth 14. Ill company will be as water to quench the heavenly fire it s very dangerous for those who have the seed of all diseases in them to converse with those who have the plague if the root of the matter were not within us the breath of the wicked would not be so contagious an infectious there is not only powder but fire enough within which though it lie as it were under the embers yet if it be blown up with a blast from without the slame will quickly appear and when our lusts are set on fire they eat out the fire of the Spirit do ye not find it so O Saints if ye stay but a little while in the society of the wicked do ye not find your feet to be cast in the fetters and that it will not be easie for you to cast these off when ye would draw nigh to God It s true sometimes by a spiritual antiperistasis these cooling vapors may make thy zeal to burn how will thy heart rise at the dishonour done to God and with what indignation mai'st thou at first hear their profane and cursed words and behold their debauched and riotous conversation and yet if thou abide a while among these vipers their deadly poyson may in a short space so stupifie thee and cast thee into such a lethargy that thou wilt scarce be affected with those evils which at first were a vexation to thee albeit Lot lived in Sodom and kept his garments unspotted yet if he had familiarly conversed with the vile Sodomits his righteous soul in hearing and seeing had not been from day to day so vexed with their filthy conversation as we find it was 2 Pet. 2.7 8. Ah! should the living like that possessed man Mark 5.3 forsake the company of the living and abide among the dead or should we Nebuchadnezzar like abandon the society of men and eat grass with the beasts Ye who would be afraid to dwell among the tombs and would choose death rather then to be driven from the society of men and have no other meat but the grass of the earth do ye not know that the wicked are so many dead men Mat. 8.22 yea twice dead Jude 12 and that beastly men and the swine of the world feed on husks Luk. 15.16 ye can have none of the childrens bread while ye sit at their table and should ye then eat of their dainties Ps 141.4 their is something of the serpents venome mingled with all their cups so that their very breath is become infectious it is not safe to live in such an unwholsom air holy Joseph in the court of Egypt learned to swear by the life of Pharaoh Gen. 42.15 and thinkest thou that thou shalt be able to keep thy self free of contagion but though thou didst not so far comply as to joyn with them in their profanity or in any wicked way yet if ye do not timely obey the exhortation 2 Cor. 6.17 and so soon as ye perceive the edge of your zeal to be blunted and wear off if ye do not seperate your selves and come out from among them it s no wonder though ye meet with straitning and deadness when ye have left them and go to approach the throne Thus you see the causes which if ye could remove the cure would be in great part (l) Sublata causa tollitur effectus posia ponitur carried on As the Physitians skill is mainly put to the tryal in finding out So his labour and diligence is especially employed in removing the causes of the disease which if they continue all his lenitives and asswaging medicaments will be to little purpose and if ye suffer these weeds still to grow do not complain though the seed of the Word take not root and the Ordinances make no lively impression upon your heart nor their influence abide or appear in your life and conversation lazy Christians must be dead and liveless there is much activity required for maintaining the quickning presence of the Spirit and is it not well worth all the pains and will ye still complain while the fault lieth at your own doors The wise mans verdict as it hath place in civil affairs So far rather here The soul of the sluggara desireth and hath nothing but the soul of the diligent shall be made fat the sluggard will not plow by reason of the cold therefore shall he beg in harvest and have nothing Prov. 13.4 Prov. 20.4 I went saith he by the field of the slothfull and lo it was all grown over with thorns Prov. 24 30 31. how long wilt thou sleep O sluggard when wilt thou arise out of thy sleep Prov. 6.2 And if thou wilt hearken to this awakning question and if thou wilt pluck out these thorns out of thy field and if thou wilt be at some pains in plowing and sowing thou may through the blessing of the Almighty expect a plentifull crop And if thus the first part were faithfully performed the latter would be the more easily carried on of ye would carefully remove these thorns and obstructions we have named we need not multiply positive directions which before we name we shall yet once more resume these impediments and enquire whether or not yet thou be resolved through the help of the Spirit 1. to use the world as if thou used it not to watch over it as an enemy and not to suffer thy soul to be so deeply plunged in it that thou canst not give it a discharge and leave it behind thee when thou art going to the King 2. Wilt thou be more reverend in thy approaches to God and learn to keep a due distance 3. Wilt thou be more sincere and upright in thy professions and petitions 4. Wilt thou lay thy condition to heart and come more sensibly and feelingly 5. Wilt thou labour to strengthen and stir up thy faith 6. Wilt thou use the creatures with moderation and in sobriety 7. Wilt thou watch against the lusting of the heart as well as against bodily uncleanness 8. Wilt thou watch over thy passions that no distemper arise in them wilt thou study the hard lesson of contentment humility and patience 9. Wilt thou watch over thy heart all the while thou art speaking

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 hous● 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 lif● 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 sti●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 wil● 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 n●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 w●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 ●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

commend this practice which yet did very much evidence their zeal offered themselves to the flames and though thousands from day to day did suffer yet the number of professors did daily encrease The (i) Sanguis martyrum semen ecclesia ashes of the Martyrs becoming the seed of the Church many strangers did then come in who seeing the zeal and courage of Christians joyned with them in their sufferings owning Christ and his Gospel in these cruel and bloody times but alas how few in our dayes would abide the tryal a little storm would make the multitude of professors to renounce and disown their old Master with whom they resolved to stand but not for him to fall and shall we make such our copy and think it enough to do as they do A third direction is this converse with the Saints their company and society may be very quickning it s not good for the sick to be alone the company of friends may then be very usefull comfortable and refreshing but especially dead Saints may be profited by the society of their living brethren spiritual conference flowing from sincerity experience sense tenderness c. is very qu●ckning and enlivening (k) Ferrum ferro acuricur as iron sharpeth iron So the Saints the countenance of their friends Prov. 27.17 How did the hearts of the two disciples going to Emaus burn within them at Christs heavenly discourse Luk. 24.32 N●y the Spirit of God may come upon a (l) 1 Sam. 10.10 Saul when among the Prophets such may find a temporary work upon their heart and shall a S●int among the S●ints meet with no heavenly impression When they that fea●ed the Lord spake one to another the Lord dr●w ●igh and hearkned and would he come without a blessing Mal. 3.16 While the Disciples were communing about Christs sufferings himself drew near and met them Luke 24.15 and he will never be far from those who are thus employed and such while alone shall not as he said of himself John 16.32 be left alone his spirit will come and visit them Mat. 18.20 When Christ is the subject of our conference he will be an associar and assistant Ah! that Saints now a dayes should be such strangers to this prom●sing exercise and this is one and not the least of the causes why the Saints of old did so far exceed us in z●al activity life and tenderness they could scarce meet together and see one another in the face without a word concerning their beloved but how do we blush to speak of maters of soul concernment lest we should be judged to be hypocrites singular busie-bodies and I know not what I will say no more now but there will be found to be here a mutual causality when Christ is near the heart he will not readily be far from the mouth and again the lips will affect the heart and heavenly discourse will make an impression there 4. Attend the ordinances of life diligently as faith (m) Rom. 10.17 cometh so it is strengthned by hearing though private ordinances must not be slighted yet a special blessing may be expected on Word Sacrament and the publick Ministry our graces comforts strength activity and enlarg●ment are all conveyed through the same channel and if the Word could beget a flash of joy in Herod Ma●k 6.20 if it could quicken and as it were soften that flinty heart will it not make a more deep and lively impression upon a (n) Ezek. 11.19 heart of flesh If the Word can thus beget heat where there was no fire will it not far rather blow up those coals which are already kindled 5 If we would be fervent in spirit let us not be sl●thfull in business Rom. 12.11 Though we must be carefull for nothing Phil. 4.6 yet we must not be idle and negligent he who will not work should not eat 2 Thes 3 10. Immoderate excessive and distrustfull care choaks the spirit as too much oyl the flame and yet moderate care in the fa●●hfull discharge of our particular calling is a notable help against sleep and drowsiness and a preservative against infection as in the body the humours will putrifie without motion and will beget dangerous diseases So the faculties of the soul when not imployed will contract rust and become unfit for action and when they are not set a work either in religious exercises or the duties of our calling Sathan will readily improve the occasion and imploy them in his (o) Nihil agend● homines m●le agero di●cunt work an idle man tempts the d●vil to tempt him Idleness as (p) O●ium pulvinar Satanae 〈◊〉 alesicii principium apud R●us sym inter part 1 sym 53. Otia dant v●tia 〈…〉 one saith is Sathans reposing be● and the mother of all wickedness Ah! this in great part is the cause both of the outward and spiritual poverty of many in this Land who being askt as Iosephs brethren were be Pharaoh 2 Gen. 47.3 What is your occupation could return no other answer but that they were Gentle-men as if by their birth they were licentiated to be idle and to follow no calling or occupation yea and as if a calling would be a reproach to them and a disparagment to their ancestors and education whileas truly and according to Aristophanes his verdict a (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristo●han apud Reu● loc c●● life of idleness better becometh beasts then men and as (r) Ego inquit Cyrus Xenophonteus arbitror decere principem ante ire subditis non vita deside laborum experte sed eo quod ribus provideat laboresque lubenter subeat Reus ibid symb 30. Cyrus said it is more noble and Prince-like to excell and go before others in activity diligence and pains then in sloth idleness and luxury And O! if such would consider that idleness was one of the crying sins of Sodom Ezek. 16.49 Time is too precious a talent to be hid in a napkin and being once past cannot be recalled are potest nullo perbreve tempus emi no gold nor money can buy and redeem it Thus you see how ye should prepare for and come to the work now let us add some few directions which may help to quicken us while we are at the Throne 7. Then limit your heart to the duty and (ſ) Now labour to put in practice that resolution of which direct 5. arrest it at the present work lift up your heart to God and settle it upon him suffer it not to look down to the world or gad about lay a restraint upon thy vain roaving and unstable mind repelling without dispute and inquisition every suggestion and impertinent thought not asking whence or for what it came yea though upon the mater and otherwise it were never so good and necessary yet reject it then with indignation as being unseasonable and coming to interrupt thee while thou art speaking to the great King Albeit such pretended friends

if in private we meet with any notable and eminent irradiation and impulse towards any spiritual object I know no reason why we should choak such a motion unless we be straitned by time so that if we give way to it we must neglect the main duty which we intended to go about and which our exigence doth especially call for and in such a case we may see Sathans hand in it and we should beware of his wiles But if we can espy none of his designes we may a little follow that quickning meditation and again return to our work happily with more life and activity It will be found no heterogenious mixture thus to joyn meditation with prayer nor any culpable intermission and interruption of duty to make one thus bring supply and provision for another the book of the Psalms affordeth so many instances that we may think this to have been Davids usual practice A second question may be this Whether honest supplicants use to be more enlarged in publick or in private prayer Ans The winde bloweth where and as it listeth Joh. 3.8 the influence of the spirit is arbitrary both as to the seasons when and the means whereby it is conveyed hence not only are some more enlarged in publick and others in private but also one and the same believer may at one time be more fervent and importunat the one way and at another time the other way and each of these Ordinances have their proper and several advantages For first in publick the gifts of the speaker and his affectionat moving and pithy words and maner of expression as also the reverence and zeal of others joyning in the duty may be very helpfull and instrumental in stirring up the affections and then in private there is 1. more liberty in dealing with our own hearts and rousing them up by some awakning meditation and 2. greater freedom in laying out our condition and expressing our desires before the Lord 3. the whole frame of the duty more condescending and suteable to our disposition and exigence 4. fewer distractions c. You will say it is commonly made by practical Divines a mark of hypocrisie to be more enlarged in publick then in private Ans That mark is especially to be understood of the speaker and that 1. when it is alwayes so and when all his enlargement is in publick and thus 2. when the motives and end is selfish and carnal as respect from and the applause of men c. But otherwise both speaker and hearer may meet with more then ordinary enlargement by the blessing of the Lord upon the publick Ordinance A third question may be this Whether it be a mercy to have our prayers answered and to receive the particulars we ask when we are cold and formal in prayer and careless and negligent in our walk and conversation Ans We may judge by the event for such a dispensation may either 1. flow from wrath not pure for we do not now speak of the success and prosperity of the wicked but paternal penal by way of castigation yea and in some respect judicial for thus for a while they are lulled asleep and are ready to rest in that state and to be satisfied with such empty performances because they are accompanied with success and as Apostat Israel while in prosperity said of their enjoyments These are my rewards which my lovers have given me Hos 2.12 So the Saints themselves in a fit of distemper and while under desertion may think such a dispensation to be a fruit and evidence of love whileas it were better for them to have their way hedged up with thorns that they might go and return to their former love zeal and diligence Hos 2.6 7. These outward things cannot (m) Est honum quod faciat bonum est bo●um undo facias bonum habes ergo aurum bonum est habes non unde fis bonus sed unde facias bonum August de verb. doos serm 5 make us good and happy and therefore only are good and become blessings indeed when they are improven aright and then only are given in love when with the blessing and grace to use them to a right end Or 2. such a dispensation may flow from love and that as it may be an evidence of God's patience forbearance and tender bowels which will not be straitned nor overcome by our ingratitude and manifold failings So also that it may prove a mean to humble us and melt our hearts when we consider and compare our wayes with the Lords dealing towards us and when we see how unequal our wayes have been and what a base requittal we have made to him for his bounty and tender mercies thus the Lord established his Covenant and dealt kindly with Israel that they might remember and be confounded and never open their mouth any more because of their shame when they should see his kindness and tender bowels towards them Ezek. 16.60 61 62 63. CHAP. III. Whether we may pray for any evil either of sin or suffering Psal 119.71 It is good for me that I have been afflicted that I might learn thy Statutes Rom. 3.8 As we be slanderously reported and as some affirm that we say let us do evil that good may come whose damnation is just HAving (a) Part. 1. Ch. 7. Sect. 2 shown that the object of the promises and of our prayers is very ample and large extending to every thing that is good either for life or godliness we b promised to enquire here whether any evil either of sin or suffering were included in the promise and might be desired and prayed for And I think none will deny that every evil as such and absolutely considered is an object of hatred and aversation and an object of the threatnings and so not of the promises and therefore a fit material for deprecation and imprecation but not for prayer and supplication And on the other hand I hope it will not be denied that as to evil of affliction we may pray for it 1. conditionally thus If my heart be so stubborn and hard that nothing will break it but the rod if mercies will but harden my heart and prove fewel to feed my lusts Lord rather let me have the rod then a hard heart and let me rather want mercies and such and such creature-enjoyments which is a sort of rod and may be a very grievous affliction then they should prove weapons of unrighteousness And thus 2. we may pray for such an evil comparatively for with the former supposition there was a sort of comparison and we may say Lord rather let me suffer then sin against thee let me rather lye under any rod and affliction then under thy wrath for ever and with the Emperour (c) Hic non in illo seculo Cluver hist in Maurit pag. 407. Mauritius choose to suffer rather here then in the life to come nay and of temporal evils we may thus choose the

know that there is so much of the old root in the best that if the Lord with-draw his hand and with-hold the blessing neither rods nor mercies could do us good but the venom within us would suck poyson out of the most pleasant flowers and turn the most healing medicines into deadly corrosives Let us not then rest on our enjoyments though thou be a Son thy Father may grant thy desire in anger parents when most grieved and displeased with their children may give way to them and let them have their will without controll but ere it be long the father will chide his son and upbraid him for his medling and taking upon him and then the son if he be not an unnatural wretch could wish that his liberty had rather been restrained then his father in anger given way to his course and who among the genuin Sons of Zion would not rather choose to be under the rod then to have his hearts desire with the displeasure of his heavenly Father O! then do not mistake as if thou hadst with thy fathers leave and good will because thou didst ask and he hath answered thy desire for he may give thee in wrath as he did the Israelits Psal 78.29.31 thine own hearts desire and not with hold the request of thy lips Let us then examine our hearts and wayes and then rejoyce in our mercies let us observe the Apostles method 1 Joh. 5.14 15. and judge of our having and receiving by the audience of our prayers which must be known not by sensible demonstrations of providence but by comparing our prayers with the right rule viz. the will of God revealed in his commands and promises but if we proceed contrarily and conclude that our prayers are heard because we have the petitions we desired of him we may readily mistake and apprehend these prayers to be heard and answered whereby the Lord hath been provok't and dishonoured O! but when it is with us as it was with him Psa 21.2 6. when the Lord gives us our hearts desire and with-holds not the request of our lips and we rejoyce in his salvation and are glad because he lifts up his countenance upon us when these are joyned together then is our peace stable and our comforts solid but when we rejoyce in mercies and grieve the God of our mercies our joy will end in mourning Sect. IV. A modest enquiry after the reason holy design● and ends why the Lord delayeth or denieth the particular merey that was desired though he accept and answer our prayers Psa 30.18 Therefore will the Lord wait that he may be gracious unto you and that he may have mercy upon you for the Lord is a God of judgment 2 Cor. 12.8 9. For this thing I besought the Lord thrice and he said unto me my grace is sufficient for thee THe present question is not concerning the Lords hiding himself from the prayers either of the wicked or of the Saints that being the matter of the following Chapter but concerning such and such a way of answering the effectual fervent prayer of the righteous which must prevail and cannot want a return viz. 1. why the Lord for so long a time delayeth to give what he purposeth at length to give 2 why he denyeth and with-holdeth the particular mercy that was askt and will rather give some other thing which will be better for us in lieu and consideration of what was desired and thus will rather make a gracious compensation then grant the mercy in kind that was desired We shall begin with the last as being many a time the sad tryal and exercise of the Saints who not seeing the Lords design nor observing the compensation it haply being in spirituals which are not so easily discerned have been ready to apprehend such a dispensation to be in wrath and that the Lord hath hid himself from their prayers But here it would be remembred that our work is not to enquire after the meritorious and procuring cause which by way of demerit doth provoke the Lord either to deny or delay because although the Lord delay to give or deny what was askt yet he doth not as the question supposeth either deny or delay the acceptance and hearing of our prayers yea such a denial and delay is not only in mercy and love but by (a) See Sect. 2 way of answer to our prayers and he who knew no sin did meet with such a return to his prayers Mat. 26.39 42 44. And therefore now we must only enquir concerning the holy ends and gracious designs the Lord propoundeth in such a dispensation under which we would not have the castigation of his people to be comprehended for albeit in his purpose and in the issue that hath much love in it yet it being in it self grievous bitter and afflictive and not a fit (b) See Part. 3. Chap. 3. object of our prayers it cannot so properly be said to be given by way of return to them yet since it proceeds from love and may be very profitable to us and thus may be askt conditionally and comparatively as hath been (c) Ibid. shown we shall in the close add a word concerning it though still it would be considered that there is a great difference between this and those other designs which have nothing of anger and wrath in them and here the object it self being absolutely considered is (d) Malum paena evil a fruit and punishment of sin and a testimony of divine displeasure and therefore whatever be said of the fruit and event yet the thing it self abstractly considered cannot well be called a return and answer of prayer Now let us name some of those gracious ends for which the Lord denieth to give the particular mercy we desired as 1. the exercise of our faith and patience graces are giuen us for use as talents wherewith we should trade and gain and not to be laid up in a napkin to rust and corrupt and therefore its needfull that the Lord in his providence should offer occasions for their exercise as in the present case while he with-holdeth our hearts desire then in patience to submit to his holy counsel and still to depend upon him as it must be the work of honest supplicants So 2. it is their tryal thus the sincerity of their hearts and reality of their grace is brought to the touch-stone not only must our graces be exercised for their growth and encrease but also for their tryal and discovery and to give Sathan the world yea and our own hearts an evidence of their truth yea and sometimes of their strength and perfection if notwithstanding we meet with no sensible demonstrations yet we will believe God's Word of promise depend upon him and patiently bear a seeming repulse and denial 3. Hereby the Lord would draw our hearts off from the creature that we may enjoy a more ful● and immediat communion with himself he will cut off the streams

viz. the abuse of Gods mercy by making that which is the only rock of safety to which the ship-broken passenger should run for his life a stone of ruine and destruction against which they dash their brains as if a man were so foolish as to imagine a bridge to be broader then it is and in this delusion step aside the bridge would not keep him from drowning so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word and thus in their presumption step aside to their own crooked wayes the mercy of God will not keep them from falling head-long into the pit of destruction To continue in sin saith (d) Peccare de Dei creatoris clementia praesu● mere pelago justitiae ejus exponi est Greg loc prius cit Gregory and yet to presume of the mercy of God is to cast our selves into the sea of his justice and displeasure The Lord ere it be long will vindicat his mercy from such a base abuse to the everlasting confusion and astonishment of presumptuous sinners But we may not insist only to our purpose let such remember that this delusion is a black mark of a never-do-well and therefore doth the Apostle abominat it with so much indignation shall we continue in sin that geace may abound God forbid Rom. 6.1 2. and then by several arguments showeth that a child of God will not cannot make such an inference And the Apostle Iude speaking of some who were of old ordained to condemnation describeth them by this that they turned the grace of God into lasciviousness ver 4. O! would you then escape damnation beware least ye be hold to sin because God is slow to anger and least ye add to your iniquities because the Lord is gracious and abundant in goodness and that ye delay not your repentance because he is long-suffering and patient And if thou must needs tempt God first take a tryal in thy body or outward estate before thou hazard thy immortal soul and everlasting portion go and waste thy estate and provision and see whether the mercy of God will keep thee from begging and put thy finger in the fire and try whether the mercy of God will keep thee from burning but if thou wilt not trust the mercy of God while thou slightest the means he hath appointed as to these inferiour ends and yet wilt misspend this day of the Gospel and slight the ordinances of life which are thy portion and allowance and the talents wherewith thou shouldest trade for eternity and yet think it will be well with thee hereafter if thou wilt cast thy soul into the fire of sin and yet think to escape the burning and torments of hell profess what thou wilt it is not thy confidence in God but thy negligence and want of care for thy soul that makes thee despise the means of grace and slight thy duty and thy body estate and perishing life is thy idol for which thou takest more thought then for thy soul and eternal happiness 9. Earthly-minded covetous worldlings are lying under the serpents curse which hardly or never will be removed Mark 10.23 Gen. 3.14 First they go upon their belly and cannot stand streight nor look up-ward their heart cleaveth to the earth and they cannot (e) Colos 3.2 set their affections on things above they only (f) Phil. 3.19 minde earthly things and spend all their (g) Joh. 6.27 labour for the meat that perisheth 2. Dust is their portion and food they slight the childrens bread and undervalue the (h) Rev. 2.17 hidden manna and with the swine of the world live upon the (i) Luk. 15.16 husks and yet those miserable wretches will not want fair pretences and plea's we must will such say live and provide for our families the times are evil and we know not what may fall out and all we can purchase may be little enough what should we be idle may we not follow our calling and watch on our business c. But thinkest thou O worldling this to be a sufficient plea for making the world thy idol and for neglecting the one thing necessary Knowest thou not that the love of money is the (k) See the testimonies of heathens concerning which the Apostle apud Reusner symb imp clas 2. symb 36. root of all evil 1 Tim. 6.10 and that he who will be rich rather rich in wealth then in grace for himself rather then towards God Luke 12.21 fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition and pierce them thorow with many sorrows v. 9.10 and is not Christs verdict of such very terrible It is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mat. 19.23 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls it so filleth the heart that there is no room left for the Word of God to enter in but it choaketh the Word at the very entry and makes it become unfruitfull Mat. 13.22 this was it that hindred that people from profiting under Ezekiels ministry Ezek. 33 and this is the great obstructer of the Gospel wherever it is preach'd They come unto thee saith the Lord to the Prophet and sit before thee as my people and with their mouth show much love and they hear thy words but they will not do nor obey them for their heart goeth after their covetousness v. 31. Hence the Apostle must weep when he thinks on covetous wretches Phil. 3.18 but what alleth thee O Paul thus to bewail such wealthy well-guiding and thriving men Ah! saith the Apostle whatever be their portion of the world and whatever be the estimation of the wicked who will be ready to bless the covetous whom the Lord abhorreth Ps 10.3 yet they are most despicable and miserable creatures for their glory is their (l) Pronunciat Apostolus gloriam qua nunc sunt inflati ignominia mutatum iri Calv. in loc shame and their end destruction v. 19. and as for their religion profess what they will they are the grossest idolaters Eph. 5.5 their belly being their god Phil. 3 19. Ah! ill and un-wise merchants who sell heaven for earth and your soul and the immortal crown for an empty and perishing trifle how hath the world thus be-fooled and (m) Gal. 3.1 quasi praestigiis quibusdam dementes facti Beza in loc Quadam veluti magna incantatione Calvin in loc with sorceries Hammond ibid. bewitched you 10. There is little hope of mockers of piety haters of God and of his servants and who are ready to revile and tear their faithfull monitors and reprovers I joyn these because usually they go hand in hand for hatred of holiness as it floweth from enimity against God So it will beget enimity against his children and servants and a cursed impatience and rage

and thou wilt say with Paul in a like case 1 Cor. 15.8.9 I was as one born out of due time I am the least of all Saints that am not meet to be called a Saint because I c. And thus thou wilt also resolve with him ver 10. by the grace of God to labour more abundantly then others and thou wilt often put up this question to thy soul ah what shall I render to the Lord for his marverllous loving kindness toward me ah what shall I do and what can I suffer for the honour of his great Name whom I have so much dishonoured and that I may become a good example to those whom I have so much and so oft scandalized thou must after that be in some sort a non-such if thou be such as thou ought'st to be Thus we may see that the present point though most dreadfull and terrible yet doth not exclude any mourning penitent from pardon But lastly that no obstruction may seem to lye in the way of such we will speak a word for clearing that place Prov 1.26 27 28. c. where the Lord threatneth to reject all their tears prayers and endeavours Ans 1. some perhaps may think to elude the present difficulty by affirming the meaning of that threatning not to be absolute but conditional so that we may not from thence conclude that any who was in such a case ever did or shall cordially pray to God and that he will refuse to answer their effectual fervent prayers since only by way of supposition it is said though they should call yet he would not answer nor regard their complaint as the offer of salvation made to the reprobat if they believe and repent doth not import that any such ever did or shall repent and be saved So on the other hand neither doth this threatning imply that any who fall under it should in truth call upon the Lord and he hide his face from their prayers and therefore if the Lord pour out the Spirit of prayer upon thee this threatning needs not discourage thee but thou mayst be confident that either thy name is taken out of that threatning or that it was never included in it But this answer seemeth not to be satisfactory 1. because its contrary 1. to all the invitations and promises made to the penitent what ever have been their former provocations and course of life 2. those general propositions so frequently held forth in the Gospel viz. (q) Act. 2.21 whosoever shall call on the name of the Lord Jesus shall be saved (r) Mat. 11.28 all that labour and are heavy loaden may come to Christ and he will give them rest c. Hence orthodox Divines do not scruple to yield to the Arminians these hypotheticks if Iudas had repented and come to Christ for rest he should have been saved if (Å¿) Gen. 4.16 Cain when he went out from the presence of the Lord had poured out his soul before the Lord he would not have been rejected c. and there is good reason for such an hypothesis since it may be reduced to an universal categorick and absolute enunciation viz. All true penitents and sincere supplicants Paul Peter c. were saved but that hypothetick for which this answer doth plead cannot be resolved in any categorick that is true nay it hath not so much as one instance or particular whereupon it might be built for no man did ever seek after the Lord and call upon him in truth who did not meet with an answer of peace But 2. if that hypothesis were true then every door of hope must be shut against such penitents for though they should mourn and cry to God yet he would not hear nor answer to what purpose then should we exhort such to repent and call upon the Lord there is not a word of command or exhortation in the Word that hath not a promise by way of motive and encouragment annexed to it and we need not run to those Scriptures in which the Lord universally promiseth that whensoever a sinner shall return from the evil of his doings and seek his face he will receive him graciously since the words immediatly both going before and following viz. ver 23. and 33 do hold forth with the exhortation to such as were lying under that sad threatning to turn and seek the Lord a promise and intimation of mercy if they should answer his call and invitation and therefore though this threatning be most peremptory yet it doth not exclude a condition exception and limitation for the manifestation of the riches of free grace as hath been shown 2. Then as to the scope and sense of these words Prov. 1.26 We Ans the Lord there threatneth to reject not such a prayer as we have described and can plead a promise and to which we did exhort but such a prayer as may be in hell it being nothing else but a brutish howling because of some outward rod and calamity and though such a complaint be directed to the Lord as the words ver 28. do imply yet the motives being carnal and their ends selfish it s no prayer in God's account though it get the name and such cryers may be said to call upon the Lord yet it is not such a prayer as may lay claim to a promise albeit the Lord sometimes out of his general bounty may answer such a cry and give to such supplicants their request when he sends leanness into their soul Psal (t) I deny not that in such publick mercies aud deliveranees as the Psalmist there mentioneth the Lord may have respect to his Saints and their prayers and for their sake do good to a multitude 106.15 43 44. c. But though thus he may pity his creatures in misery and answer their carnal desires yet for such as are lying under that sad threatning Prov. 1. he will (u) Yet neither thus is that threatning so absolute but it may as in Ahab c. admit a condition and exception in reference to some holy end and design at which the Lord may aim at in such a dispensation laugh at their calamity and while they thus call upon him he will not answer we have a parallel Scripture Hos 7.13 14. whereas he threatneth to destroy them notwithstanding such carnal devotion so he tells them that their prayers deserved not the name as not proceeding from an humble and sincere heart We unto them for they have fled from me destruction unto them because they have transgressed against me and they have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corn and wine and they rebell against me But though the Lord reject such carnall prayers yet this needs not discourage thee who offerest up to him a broken and contrit heart a sacrifice which he never did nor will despise Ps 51.17 Ps 34.18 But since the Saints are ready here to stumble a

word would be added for preventing their mistake for as dogs are ready to snarch the childrens bread so the children may gnaw the bones that are cast to the dogs as the wicked may lay hold on the promise that belongs not to them so the Saints on the threatning which they need not fear while the Master doth frown and is angry with his slothfull and unfaithfull servant the child may tremble and the hand lift up with a stone to be cast at the dog may startle the tender son though those who are concerned in this sad judgement and threatning are not affected nor awaked while they hear their dreadfull doom yet some of the Lords precious ones may tremble and fear lest this be their case therefore 1. I would have such observe that those characters are not to be understood of one or two particular acts but of a course state trade and continuance in such and such sins for what is the particular sin into which the Lords chosen ones yea and after their conversion may not fall 2. That men and women may go a great length and come very nigh the curse and yet escape there is a certain measure in finding which the Lord hath appointed and proportioned for spiritual as well as for temporal judgements which we can hardly define because it is not one and the same to all and every one and the Lord will use some variety and leave us all in the dark here that on the one hand none might presume to continue one day in their sinfull wayes nor to add one sin more to that cursed heap lest that one sin fill up the measure and bring down the judgement and on the other hand that none should despair so long as the Gospel-offer and the means of grace are continued with them and that others might be charitable and not dare to pass a peremptory sentence against any man as to his rejection reprobation and eternal portion 3. The Saints would not forget to put a difference between that partial haraness that remaineth in the heart after it's renovation and conversion and that total and universal hardness of the heart before the grace of God thaw soften and mollifie it and that judicial hardness and induration wherewith the Lord in his judgement plagueth secure sinners while he giveth them up to the lusts of their own heart which is yet worse then the former it being a load above a load for although the godly may complain as of a body of sin and death yet lodging in them so of much dulness and indisposition for spiritual duties and of much deadness and slightness of spirit under melting ordinances and awakening dispensations yet they have reason to praise God yea even then when they are thus mourning and complaining that they are not lying under that total far less the judicial hardness of heart which is both the sin and misery of cast-awayes Rom. 7.24 25. And though the Saints may be brought very low and not meet with that inlargement in prayer which others or they themselves sometimes have had yet the spirit of prayer is not altogether taken from them as from those who are judicially plagued and deserted for though the wind do not so blow nor fill their sails as formerly yet by a secret hand they are still carried on in their way and held in motion and they may find the spirit to press and stir them up to their duty though they do not so sensibly find his help and assistance in the performance of the duty CHAP. III. An exhortation to continue instant in prayer with an answer to objections ALbeit we might well press this exhortation from what hath been here said concerning the certainty of success and the return of prayer yet we have reserved this Chapter rather to be the conclusion of the whole Treatise then of any one Part and in it we shall 1. press 2. vindicat this duty Sect. I. Several motives for pressing the constant and serious practice of this soul-enriching performance Rom. 12.12 continuing instant in prayer Luk. 18.1 And he spake a parable unto them to this end that men ought alwayes to pray and not to faint WHile we divide and thus compare contemplation with action we spoil both of their excellency and perfection their conjunction is sweet and successfull but a divorce is sad and grievous and who would choose either to want his eyes or his hands and therefore though knowledge especially in maters of soul-concernment be one of the most noble perfections whereof we are capable as being a part of the divine (a) Colos 1.10 Image which we lost in Adam and shall at length be perfectly restored by him who said (b) Rev. 21.9 Behold I make all things new Yet if it be not rightly improven if is be empty and not accompanied with a suteable practice action life and conversation it will do us no good but much hurt it may puff us up and make us boast as if we were non-suches 1 Cor. 8.1 it may make us idle and negligent as if it were enough to know something and as if they were the best Christians who know most thus forgetting that that the true Israelites Motto is homage our happiness doth not like the empty mistaken Pagan philosophical speculative dream consist in contemplation we are called to work knowledge will not do the turn it cannot make us happy yea or draw us out of the category of nothing 1 Cor. 13.2 but the more we know if we be idle negligent and unfaithfull the worse we are and our stripes shall be the moe Luk. 12.47 O! ye who would rather be Christians indeed then accounted such and who (c) Joh. 12.43 Rom. 2.29 love the praise of God more then the praise of men would it satisfie you to know the way to salvation if ye did not walk in it or to hear and speak much of God if ye were strangers to a communion with him and lived at a distance from him And what would it profit you though you knew all that could be said concerning the nature qualifications excellency and use of prayer if ye fail and come short as to the practice of it This was the scope whereat we aimed all along this discourse and in every part of it we laboured to hold forth somewhat for our encouragement help and direction herein and therefore all must be lost labour to the slothsfull and negligent and to such as will not make conscience to continue instant in the performance of this sweet soul-ravishing and enriching duty Ah! who is able to hold forth all the motives and arguments that may serve to stir us up here unto And now in the close we shall only name and briefly hint at some few things looking up to him who only can give the blessing who only can perswade and enable us to pray as we ought and who can help us from fainting in our fervent and frequent addresses to the throne