so in the present case is too apparent and thus some (g) Mr â—ildershâ—nâ— on Ps 51. Mr. Love Treâ—t of mortification Divines observe that all the wâ—â—l David wallowed in the mire and till he repented of his murder and adultery his mouth waâ— shut and he could not pray and therefore after he had bewailed his sins he begs that God would open his lips and would uphold and streng then him with his free Spirit Psa 51.15 12. Guilt upon the conscience will make the sinner speechless when he comes before the Lord ah what can the rebell say who purposeth to go on in his rebellion dare he say and what elâ—e can he say Lord though I purpose to break thy holy commandments and to provoke thee to thy face yet withdraw not thy Spirit be not angry pardon my sin c. or if any had the impudence thus to mock the holy Lord would any imagine that the holy Spirit did help and assist him in such an hypocritical bold and foolish performance And since the Spirit may thus be provok't totally to withdraw his help and assistance as to our spiritual sacrifice and the offering up of our desires to God we need not descend to particulars for all that actual help and concurrence with the several steps thereof (h) Vid. loc 337. seq mentioned Part. 1. Chap. 9. may be denied and for a season withheld and suspended It would be here observed that this suspension of the assistance of the Spirit may fall under a twofold consideration 1. as our tryal 2. as our punishment For though he Lord doth not withdraw his Spirit but from sinners yet not alwayes for sin though we be guilty and sin may be called the (i) Causa sine qua non dispositiva imo meritoria cause and occasion of desertion that which of it self deserveth this sad stroke and makes us lyable to this sore trial for in heaven when we shall be free of sin there shall be no night nor ecclipses there shall be no complaint for the want of the influences and the light of this Sun yet the Lord doth not alwayes pursue a quarrel and for our sins withdraw his Spirit but for some other high and holy ends 1. the Lord like a Physitian will take down the body and draw blood to prevent the disease thus the Lord did so far withdraw his assistance from Paul as to suffer the messenger of Sathan to buffet him to prevent Spiritual pride and that he might not be exalted through the abundance of revelations 2 Cor. 12.7 2. As a teacher and instructer of his people he will withdraw his help to teach and warn them of their own weakness and inability and the need they stand in of a continual supply from the fountain thus Peter in the hour of temptation was so far deserted and left that he denied his Master thrice and with an oath Mat. 26.70.72 74. 3. As a soveraign Lord and Master (k) Mat. 20.15 who may do what he will with his own he will withdraw his Spirit for the trial of his honest servants and to give the world a proof and evidence of the reality and strength of their graces thus Job was left to Sathans buffering from within and without as if God had set him up as a mark at which he would shoot all his arrows Job 7.20 so that his soul choosed and had he not been by a secret hand of providence upheld would have embraced strangling and death rather then life ver 15. And yet the Lord all the while was not pleading any controversie against Job but rather offering him to the trial that his sincerity and uprightness might be brought to the light and made more manifest and that we hearing of his patience might learn to imitate it and seeing the issue and period the Lord put to his trial might be encouraged in the day of our trouble Job 1.8 Job 2.3 Jam. 5.11 But 4. though the Spirit doth not (l) Quod ad tritum illud Augustini Prosperi Deus neminem deserit nisi prius deseratur ab ipso Intelligi potest vel de desertione totali finali vel de desertione castigatoria ae quasi paenali si loquamur de homine lapso certum est omnem hominem â—ut loquitur Did. Aluarez de auxil div disp 58. sect 7. prius deseruisse Deum per peccatum actuale vâ—l orignale quam Deus illum deserat alwaies yet often and most usually he withdraweth for sin according to that threatning 2 Cor. 5.2 If ye forsake him he will (m) Not only in respect of outward blessings prosperity prorection c. but also in respect of inward and sanctifying grace withdrawing both the one and the other forsake you Our kind Father will withdraw and hide his face from his own children when they become unkind and undutifull and then desertion is a paternal chastisement and undutifull and then (n) But rather negative then positive and if we would speak strictly it is rather the suspension of an act but in that it doth flow from the holy counsel and appointment of God we may in respect of its original seu causaluer call it an act uâ— loquamur cum vulgo act not of meer soveraignty but rather of justice though not pure and vindictive but rather paternal and castigatory and mixed with much love and tending to our good profit and amendment Heb. 12.10 And thus there are as it were four kinds of substractions and withdrawings of the influence of the Spirit viz. 1. medicinal cauâ—ionary and for preventing of sin 2. monitory and doctrinal 3. probatory exploratory and for trial albeit the former two also in some general sense may go under this name and be said to be for tryal which thus is opposed to punishment which falls under the last sort of desertion which is 4. castigatory and as it were penal and by way of chastisement for sin we will not further prosecute the difference let us only observe that as it is more honourable and comfortable for the Saints to be cast into this furnace then to cast themselves into it to suffer according to the will of God then for their sin So usually there is some one or other circumstance and ingredient in the trial it self that hath much love in it or is some kind of mitigation and extenuation of that sad stroke or some thing in the issue for the greater advantage and establishment of such as have been under the trial thus Paul though buffeted by Sathan yet not foiled but keeps his ground though he was left to wrestle with the temptation yet not to become a prey to it and though Peter fell foully and most deplorably yet he was not left in the mire but instantly recovered by Christs look and though Jobs trial was very sore yet the issue was very glorious and comfortable But though the Lord thus may for holy ends known to
want his armour and having his quiver so full of (b) The Promises are these arrows which the bow of Prayer discharges arrows he cannot want his bow give me children else I die said she in her impatience Gen. 30.1 O! But may the Christian well say let me pray or I cannot live What can the poor Pilgrime do if he have no provision Prayer is our money that answereth all things what though we be far from home yet the treasure followeth us it 's within a cry and Prayer can bring from thence what we can stand in need ask whatsoever ye will it shall be given unto you Joh. 16.23 c. Ah! How should a Christian live without his God and without his Saviour and how shall he live without his life that 's impossible O! but our life is hid with Christ in God Col. 3.3 And can there then be a distance and separation of him from God Nay pray he must he must look up 〈◊〉 God and lift up his soul to the Throne And thus some of the (c) Veteres cum Damaesceno de Fid. orth lib. 3. cap. 24. definiunt precationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient Doctors have defined Prayer a lifting up of the soul to God Vnto thee O Lord saith the Psalmist while he is presenting his supplication to God Ps 25.1 do I lift up my soul O! but the distance is great and where shall this holy man find a ladder to reach the Heavens O! but he was well acquainted with such a voyage and how quickly as with wings doth he mount up and approach the Throne and close with the King wrestle with him and at length prevail v. 2. c. v. 15. c. And as Prayer is thus so necessary and usefull for us so it is well pleasing and acceptable to God it is his delight Prov. 15.8 Yea sometimes it is put for the whole worship of God one particular because of it's excellency in place of the general as Gen. 4.26 Is 64.7 Mat. 21.13 O! How should we then blush at the impudence of the Roman Clergy who with their Patron (d) Thom. 2.2 quast 83. art 2. 3. Less Swar loc citand alii Sholastici ad locum Thomas Aquinas will question and dispute for and against in these points that are so certain and undenyable As 1. If it be convenient to pray 2. If Prayer be a Religious act and begin their disputes with a videtur quod non as if their trifling objections could render the negative any wayes probable or to have the least appearance of truth Yet herein they carry themselves suteably to their own principles For upon good ground it may be inquired if the Popish Devotion be convenient and if their lip-labour and moving of the tongue without attention and affection as we shall (e) Set part 2. chap. hear themselves confess yea and without understanding while they pray in an unknown language be a Religious act and deserve the name of divine Worship and we may confidently affirm that to dally thus in Gods service and to teach others to do so is a notable injury against the infinite Majesty of God an impious and blasphemous mockrie of the Omni-scient and holy One who must be worshiped in spirit and truth Joh. 4.23 and with the whole heart as too little to offer unto Him if we had more to give and too naughty to be imployed in His worship Nay this doth not only savour of the pagan and heathenish delusion that much babling is acceptable to God Mat. 6.7 but also of the Satanicall superstition of Witches and Charmers who are well acquainted with such sort of prayers as fit engines for accomplishing their hellish designes that kind of prayer being as it were the Devils A. B. C. which he first teacheth his schollars which he will indeed answer because they are abominable to God and that thus he may delude and allure these miserable wretches and keep them in his snare What kind of teachers then must these be that dare affirm that God will hear and accept such Prayers These must be the seducing spirits of whom the Apostle warneth us whose lot hath fallen in the latter times to beware 1. Tim. 4 1. who teach the doctrine of Devils having their conscience seared with a hot iron O! but you will then say what is the Prayer that God will hear and accept For answer we might bring many emphatick sentences and expressions of the ancient Doctours of the Church who in their meditations have rather been taken up with its excellency sweetness and usefulness then its nature and theorie which though they may suffice for stopping the foul mouths of Popish Casuists and Schoolmen yet they are rather Rethoricall commendations then descriptions of this great duty but of late since learning became more polished every one almost who hath spoken to this point hath given as it were a new definition and it were no difficult task in us to do the like But since all the diversitie is rather in words and phrases then in the matter we could wish that all would rest on that which doth most fully and clearly explain the thing and thus as we conceive in our Catechisme Prayer is excellently well (f) Joyning together what is said both in the larger and shorter Catechisme described an offering up of our desires to God for things agreable to his will in the name of Christ by the help of his spirit with confession of our sins and thankfull acknowledgment of his mercies Here 1. we have the act it self specified 2. The subject 3. The matter and object whereabout it is employed 4. The rule 5. The object to which it it directed 6. The incense that perfumes our duty and makes it acceptable And. 7. our help and assistance in this great work or thus In this our christian sacrifice we have 1. the oblation it self 2. The preist that offereth it 3. The thing we sacrifice and offer up 4. The person to whom we present this oblation 5. The manner how the rule whereby we are directed to make choyce of what we should offer 6. The altar And. 7. our guid leader and assistant Of these severally as the Lord shall enable purposing to add a word concerning the end and scope we should aime at in this performance in the qualifications part 2. Chap 1. As to that which followeth in the last words of this description concerning 1. Confession of sin 2. The return of praise for mercies It s certaine these must be joyned and intermixed with our petitions We must confess and then beg pardon and thankfully remember mercies already received that they may be blessed to us in the use and that by our ingratitude we obstruct not the bestowing of future and desired mercies And thus they belong to the compleating and as (g) Per â—â—ulationem intellig iâ— Apostolus 1. Tim. 2.1 orationem prepriissimesum ptam pro petitione quia vero
world in the three partticulars mentioned Joh. 16.8 9 10 11. And Camero tells us that the word both in Greek and Latine properly signifieth (t) Cujus consilium requiritur in re difficili Cam. loc cit vid Vlpian apud Gerh. loc cit Paracletus inquit Vlp. est qui alicui suo patrocinio succurrit one who 's counsel is askt in any difficult case and the (u) Cam. ubi supra in Math. 19.3 p. 179. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though barbarous yet usuall enough among the Jews after their dispersion and reteined by the Syrian interpreter Joh. 14.26 is by the Targum on Job 16.20 and 33.23 made use of to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie one who speaketh distinctly pertinently and comfortably and so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated Comforter or Instructer and accordingly our Saviour having applied this epithet to the holy Spirit fitly subjoyneth Joh. 14.26 he shall teach you all things c. and this Gerhard cannot deny and we may close with his interpretation of the word except in the controverted particular too rashly added by him as being most full and pertinent for clearing what is meant by the word in that place while (x) Geth ubi sup saith he the spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby is implyed that we receive from him comfort instruction firmnesse and stabilitie government and counsell quickning correction strength defence and preservation You 'll say the same word is applyed to Christ 1. Joh. 2.3 to hold out his intercession for us Ans the subject matter there doth shew that the word holds out Christs pleading and interceeding for us and that he is our advocat but must this ambiguous word signifie the same thing while applyed to the holy Spirit and while the context and parallel places do exclude such a signification Christ is our Advocat with the Father to plead the pardon for sinners which He hath purchased with his own blood and thus saith (y) Beza in loc personam quodammodo deprecatoris sustinet totaÌ„ hoc munus usque adeo uni Christo proprium c. Beza none in heaven or earth yea not the holy Ghost can without grosse impiety be called our Advocat Though upon other respects the Spirit also may be called our Advocat 1. Then Christ is our Advocat in heaven the Spirit our Advocat on earth 2. Christ is our Advocat with the Father to plead for us the Spirit is our Advocat against Sathan and the world to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments and to defend and protect us against the power and tyranny of old Adam of the lusts of our hearts within and of temptations from without 3. Christ is our Advocat at the throne of Grace the Spirit is our Advocat within us informing directing strengthning perswading and comforting us 4. Christ pleads for an acquittance and discharge to us because as our Cautioner He hath paid the debt the Spirit pleads with us to run to Christ and to lay hold on Him for our Cautioner 5. Christ maketh intercession for us the Spirit helps us to interceed for our selves by stirring up holy affections in us and putting words in our mouth 6. Christ interceeds by His blood it hath a voice and can speak Heb. 12.24 the holy Spirit interceeds by His work whereby he helps and assists us to pray according to the will of God Rom. 8.26 27 He interceeds by our prayers which being His work is therefore called His intercession And thus we do not deny nor in the least diminish the gracious administration of the Spirit according to that voluntary oeconomy He hath undertaken for the Saints We desire to admire with thankfulness this His wonderfull condescension and to say with the (z) Ps 113.5 6. Psalmist while he pondered thesteps of providence Who is like unto the Lord who thus humbleth Himself but it were a poor requittal for such bounty to ascribe to His infinite Majesty any work or dispensation that doth as Prayer and Intercession import imperfection inferiority subjection or dependence though what only importeth power efficiency and influence should be ascribed to Him as the cause and author and must denominat the Saints as the subject in which it is terminat So much for the intercession of the Spirit Now we come to speak to that sweet and excellent point the intercession of our blessed Head for His members on earth You will say is He not equal with the Father and Spirit Pâ—il 2.6 Is it not then below such a glorious Person to humble Himself to plead and make intercession Ans We shall remove this difficulty when we come to show how Christ doth interceed whether as God or as man But that He doth interceed for His people is certain and cannot be denyed by any who acknowledge the Scriptures See Heb. 7.25 Rom. 8.34 1 Joh. 2.1 c. But let us here take notice of the policy of Papists who that they may lay a foundation for the worshipping and invocating of Saints and Angels maintain that we may not improve Christs intercession by making it the object of any petition in our prayers yea some of them do so speak as if indeed they denyed that he did interceed for us albeit they would seem to be tender of His honour whiâ—e they thus plead This form of Prayer saith (a) Barrad Harm Evang. Tom. 4. lib. 5. cap 12. one of them as not agreeing to the excellency of Christ was never heard in the Church Christe Iesu or a pro nobis Christ Jesus pray for us The Catholicks saith (b) Salmâ—r Tom. 15 disp 8. in 1 Tim. 2. pag 476 Vid. Lindan in concl disc pag. 143. another do not pray to Christ to pray for them lest they should seem with the Nestorians to place two persons in Christ the one of the Son of God the other of the Son of Mary Thus they would cloke the matter while they make way for their idolatry and provide a plea for their invocation of Saints as Mediators to interceed for them since they (c) Swarez speaketh more cautiously and modestly then others For saith he Regulariter publicè non oramus Christum ut pro nobis intercedat ad vitandum scandalum ne videamur ad Illum tanquam ad purum hominem oraâ—e Swarez de Virt. Stat. Rel. Tom. 2. lib. 1. de or cap. 10. § 16 18. He doth not deny this kind of Prayer to be of it self lawfull but only because of the bazard of scandal which may be guarded against as he granteth Non est per se intrinsece malum hoc modo ad Christum orare si recta fide intentione fiat id est non dividendo personas sed naturas Swar loc cit Tom. 1. in 3. And for this he citeth Cajet Cordub Canisius may not put up a prayer to
supplicant and favourit of the great King though thou hast not purchased their mercies with thy mony Ah! what hath the poor begger to give for an almes yet thy request hath prevailed and thy prayers have gotten a gracious return though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries yet the Saints by their prayers have had a hand in it and who ever take to themselves the glory of the work yet the Lord knoweth that Scotish men and women who with fasting and supplications were wrestling with him did obtain this mercy as a return of their prayers And the hand of the Lord may evidently be seen in it he bowed the hearts of some and turned the hands of others employing them against their heart to hold the sword for the terror of those who were in armes or might rise to oppose the work which they themselves did as much hate whatever was the design of some of the chief leaders of the English army who went from Scotland in that service yet it is well enough known that the generality of instruments deserved little thanks as going about a work they neither loved nor intended O then let all and every one of us pray that this mercy may be improven for the glory of the giver the honour of the King and the good of those who did wrestle at the th one of grace till they obtained a grant And as the Saints are thus great adventurers for others and send many packs to sea in their name so there be many that are imployed in their business and who agent their cause as they are great Factors so they are great Merchants as they adventure for many so many for them The care of all the Saints lyeth upon every Saint And how pressing a motive should that be for thee O (m) Heb. 6.17 heir of the promise to pray for others while thou considerest that thy trade is going on while thou art a sleep and in as many places cities and families as call upon the name of our Lord Jesus and how should thy heart rejoyce when thou lookest upon such a town and incorporation such a house and family and canst say that 's my shop there they are treading for me there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another that we may know what in particular to ask for one another the (n) I shall now offer to your consideration a motion made by a judicious Divine with his regrate that few or none make conscience to seek after that promising remedy held forth by him there In such a case viz. of Spirituall desertion Commend saith he thy condition to the publick ' prayers of the Church especially upon dayes of solemn seeking God if persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health but I wonder that amongst all our bills there are no complaints of soul-sickness Oh! beloved It would do a Ministers heart good as we say to receive a score or two of bills upon a sabbath day to this purpose one that hath a hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cries aloud after God and can have no answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects ye should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himself in a like case 2 Cor. 1.11 c. Sym. Ford Spirit of bond and Adopt 2. Treat Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation must not ignorant secure hard-hearted sinners stand in far greater need of this help with what seriousnesse and fervency should they commend their condition to the prayers of the Church but alas many will rather perish then complain of their case and danger want of this liberty and freedom is in great part I dare say the cause why many walk so uncomfortably many are weak faint and disquieted and are ashamed to tell what alleth them and God punisheth their pride with desertion and suffereth them to (o) Psal 68â—3 ly amongst the pots till they call for help from their brethren I have sometimes reflected on Job 42.8 to know why the Lord did commend Eliphaz Bildad and Zophar unto Jobs prayers adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them though they were holy men and had pleaded zealously for the Lord yet for their mistake and want of charity towards Job though they should pray God would hide his face till Job joyned in the work but we may to good purpose apply that place to this case it may be a pardon is sealed in heaven but the sense of it is withheld till some one or other Job do pray for thee the Lord may make choice of thy brothers prayer rather then thine own as the messenger by whom he will send the mercy thou longest for now consider who this Job was 1. He was an eminent Saint a great favourit of heaven Noah Daniel and Iob Ezek. 14.14 as Moses and Samuel Jer. 15.1 are recorded amongst the worthies of the great King and that rather because of their power with him then over men and the case was rare such as that there mentioned in which they could not prevail and obtain what they askt what meanest thou O Saint thus to mourn and complain is there not a Saint on earth to whom thou mayest commend thy case and if thou be living under the charge of a faithfull Minister whâ—â— can be more fit to minister comfort and be an instrument of good to thy soul The Lord will bless his own Ordinance and he will have thee to run to it but what ever good may be expected from thence thou mayest imploy the help of others the mo joyn in the work and the more eminent they are for holiness their prayers will be the more prevalent when two or three are met together and when they agree in the mater of their supplication though they be in different places they may expect a special blessing Mat. 18.19 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits if there had been ten righteous ones amongst them Gen. 18.32 and meek Moses was heard and did prevail for an idolatrous stubborn and most ungrate people Exod. 32. Exod. 33. 2. Job was one whom those his friends had wronged they added affliction to the afflicted and pronounced a rash and uncharitable
and his free grace in Christ held forth in the promises adventuring soul and a l upon it this may prove a sufficient ground of acceptable confidence and boldness which will prevail and will not be sent away from the throne of grace empty Here we may reach a word 1. to the proud Pharisee 2. to the mocking Atheist 2. to the disconsolat 4. to the enlivened and strong Saint First then from this point I may reach a rebuke to him who presuming on his parts and eloquence or with that boast ng hypocrit Luk. 18.11 on his own worth and goodness doth thiâ—k that he hath at home provision enough for the work and so mindeth nor neither seeketh help from above but dare draw nigh to God in his own strength Ah! what doth the Almighty regard the acting of parts and the moving of the tongue though with much art and elegance He knoweth the mind of the Spirit the meaning of the least sigh and groan poured out in his strength Rom. 8.27 26. but will not acknowledge or hearken to the voice of thy spirit it is too weak whatever conceit thou mayest entertain concerning its might and excellency to wrestle with and overcome the Almighty but (t) Isa 41.14 worm Jacob was strong he got power from above and in it he wrestled with God and at length prevailed and carried the day Câ—n. 32.25 he prevailed by weeping and supplication Hos 12.4 What strange weapons were these for a conquerour and durst the potsheard strive wiah his Maker the Angel of the covenant appearing in a created shape Ans Yes the Lord alloweth us to fight and wrestle with such weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.12 to strive as it were in an agony and not to faint nor give over till we get the victory Nay but we must not dare to wrestle with God but by his own strength Deus in Jacobo fuit seipso fortior God did lend Jacob more strength then he did fetch against him he did saith (u) Dicitur ergo Deus vinci a nobis quando virtute spiritus sui nos confirmat reddit in exâ—ugnabiles inâ—o facit ut trium phum agamus de tentationi bus si singula reputamus talis est tunc partitio ut Deusmajoreâ—â— partem suae virtuâ—isa parte nostra staere velit tantum sumat partem magis infirmam ad nos tentandos vel experiendos aâ—qui si Iacob suo marte pugnassâ—t non poterat ferre umbram ipsius Dei quin conciâ—eret redactus suisset in nihilum nisi opposita fuisset major virtus quam bominis hanc similitudinem inquit adducere soleo quando loquor de lucta quotidianis â—ertaminibus quibus Deus exercet pios quod pugnet nobiscum sinistra manu quod nos tueatur dextra sua c. Calvin comment in Hos 12.3 4. Calvin uphold Jacob and continually upholdeth the Saints in all their tryalls and combats with the right hand and fought against him only with the left But you will say Iacob is said by his strength to have power with God Hos 12.3 Ans There can be as (x) Nulius est melior titulus quam donationiâ—ut vulgo dicunt Deus solet in nos transferre quicq uid conâ—ulit ac si nosirum esset distinguere ergo prudenter necesse est hic inter viâ—tutem bominis quam habet aseipso id est a naâ—ura eam quam Dominus in ipsum contulit Calv. ibid. Calvin saith no better title then donation what strength the Lord out of his free mercy had bestowed on Iacob during the combat was Iacobs strength the Lord had freely given it to him and doth allow that it be called his O! but there is no prevailing over the omnipotent but by his own strength if thou draw nigh to him in thy pride thou mayest fear his hand he resisteth the proud and will not yield he is angry with them and they shall not be able to stand before him Secondly A word to the blasphemous Atheist who dare mock the Spirit of God rather then the Saints while he upbraideth them with having and being led by the Spirit and if any infirmity be espied in such that must be reckoned in the first place amongst the works of the Spirit It s true there is a generation of vile deluded sectaries who father all their wicked and enormous actings upon the holy Spirit I plead not for such monsters let them bear their own just punishment ignominy and reproach but for any upon this pretence to mock and flout humble self-denied and circumspect Christians who dare not brag of their having the Spirit but labour to maintain and prize his presence and to bring forth these fruits of the Spirit mentioned Ephes 5.9 Gal. 5.22 these mockers do evidence that they have not Spirit for if they had they durst not make a jeer of having it and if thou hast not the Spirit of Christ thou art none of his Rom. 8 9. thou art a dead man the sentence of death is already past upon thee and thou art destitute of the Spirit of life ver 13.10 and thy mocking the Saints is as if the dead could mock the living because they do live and have a principle of life I will not say with a learned (y) Mr. Baxter Divine that to mock the Spirit and to attribute his work as the Pharisees did Christs to the devil is that unpardonable sin against â—he holy Ghost but certainly it is near in kin to it and from thence our blessed Lord took occasion to speak of that sin Mat. 12.31 32. compared with ver 24. and let such mark that this unpardonable blasphemy is there called speaking against the holy Ghost O! but all those who live in the Spirit walk in the Spirit Gal. 5.25 let the fruits of the Spirit appear in your conversation let your goodness righteousness and truth (x) Eph. 5 9. stop the mouth of mockers dare ye also reproach his holy name all the balsphemies of Atheists do not so much (a) Heb. 6.6 put the blessed Spirit as it were to an open shame as the miscarriages of the Saints and these often prove and are called 2 Sam. 12.14 a great occasion to the enimies of the Lord to blaspheme Thirdly Rejoyce O ye (b) Zech. 9.12 prisoners of hope cast off your fears and complaints and do not say my sins are so many my deadness and indisposition for duty so great and my spiritual enemies so strong and fierce that my hope is cut off I have no strength to wrestle with such mighty adversaries and to remove such great mountains of impediments I grant if thou wert Helpless thy condition were Hopeless but all thine enemies are not able to stop the way and to intercept thy supplie from heaven what though creature-help did fail what though those pools were dried up yet thou mightest run to the full fountain the Lord himself is thy helper his Spirit will
apply most of the characters brought for clearing the former quaeree concerning Sathans suggestions which here will be as discriminative as they are there as 1. if these motions be spiritual as to the motives and end they cannot flow from nature for no (b) Nihil agit supra sphaeram activitatis agent can act beyond its own sphere 2. If they stir us up to do in a right maner c. we will not resume the several particulars only let us presse the last a little further Now the motions of the Spirit do manifestly differ from our natural motions as to their effect upon the heart For 1. they being weak as we have shown Chap. 3. they can make no lively impression upon the heart nor engage the affections and thus they are often choaked and repelled yea albeit when they as in Jehu are animated by self-interest and base carnall ends Sathan also obstetricating and putting his to hand to help forward the work albeit thus they become violent and impetuous yet they are helplesse though they presse the heart to yield yet they furnish no strength for doing in a sutable and spiritual maner though they may add vigour to the outward man in its natural actings and thus also there may be a habit facility and gift acquired for producing the like acts hereafter yet the heart is no whit bettered nor thereby made to fall in love with the beauty of holiness the doing of one duty thus doth not fit and prepare the heart for doing better and more spiritually hereafter but rather indisposeth it by habituating it to do in a formal carnal maner O! but the Spirit of God is the Spirit of power 2 Tim. 1.7 who as he exciteth us to do so also assisteth us in doing and enableth us to do well and in an acceptable maner he helpeth our infirmities and supplieth our weakness Rom. 8.26 1 Pet. 5.10 Colos 1.11 He maketh us beleeve and then speak he will stir up faith to act and thereby fit and prepare the heart to pour out its desires to God Ps 116.10 It s true the Saints may meet with streitnings and ly under much deadness when the spirit begins to move but even then they meet with secret strength and assistance whereby they are supported to hold our and not give over nor to yield to the contrary suggestions of Sathan and the flesh and therefore we should not alwayes measure the Spirits help by sense feeling but when thus it cannot be so sensibly discerned though it truly be afforded yet we cannot make use of it as a mark and sign for clearing the present case till in the issue this mist and darkness be dispelled 2. Then wait and the vision shall come it shall not tarry ere it be long ye shall discern his hand to your comfort and find a sweet sent and savour left upon the heart behind him when he cometh he will leave some myrrh upon the handles of the lock which will make our fingers drop sweetly Cant. 5.5 Lastly as natural motions do not positively amend and make the heart better so neither do they negatively amend it or make it less evill as they add no good to it so they take no evil out of it though the acts of sin may be restrained yet the habits are not debilitated though the streams be stopt yet the fountain still abideth full though some branches be cut off yet the bulk and root suffereth not prejudice but may be all the while growing and enlarging it self O! but the Spirit helpeth with might in the inner as well as in the outward man he helpeth us to do not only some outward acts but also to pull down the strong holds of Sathan and every imagination and high thing that would exalt it self against God Eph. 3.16 2 Cor. 10.4 5. When the Spirit once beginneth to breath upon us then sin in root and branches must like the house of (c) 2 Sam. 3.1 Saul after David did come to the throne daily wax weaker and weaker Vse 1. You have need to (d) 1 Joh. 4.1 try by what spirit ye are acted and led Use 1 and from whence the fire is brought that burneth your sacrifice all is not gold that glisters if your treasure be filled with brass in stead of good coyn you are undone the most miserable have something that looketh like current money wherewith they rest satisfied but when they bring it to the market they are sent away empty the worst of men have not only had some good motions some light and pressing convictions but also good affections some pangs of sorrow and repentance and some flashes of zeal joy and holy desires carnal men will have their fits of seeming devotion and their good moods you may look upon Cain complaining and lamenting his misery Esau weeping for the blessing Ahab humbling himself Felix trembling Judas repenting and confessing his sin Jehu in his zeal for the Lord destroying idolaters Herod and the stony ground hearing the Word gladly Balaam desiring to die the death of the righteous c. And therefore as ye would not be deceived in a business of such concernment put the matter to the tryal 2. Here is matter of praise to God unto all eternity Use 2 O! let us (e) Ps 103.1 call to our soul and summon all that is within us to joyn in this work let us invite the holy Angels to assist us yea let (f) Ps 69.34 heaven and earth sea and land with all their hosts if they had a tongue to speak joyn with us in praising our God for this his mervellous loving kindness towards the sons of men that he will give his Spirit to be our leader and guide our helper and comforter to awaken and quicken us when we are dull to corroborat and strengthen our fainting spirits to help and assist us in our work to comfort and refresh us when we grow weary and thus every way to help our infirmities O ye dull faint weak and disconsolated ones consider what a master ye serve and turn your complaints into songs of praises But remember that abused mercies exceedingly provoke the nearer the Lord draws to us in his kindness if we prove unthankfull our punishment will be more heavy and grievons Let us then look on the warning to the people of Israel concerning that Angel the great Angel of the Covenant who should conduct them to the promised land as if to day it were made to us in reference to this our blessed leader and guide to the heavenly Canaan Beware of him and obey his voice provoke him not least he pardon not your transgressions for my (g) In quo nomen Dei veraciter est quia verus Deus est Gloss interlin in loc name is in him saith the Lord Exod. 23.21 PART II. Of the qualifications of an acceptable prayer ALbeit the levitical Priesthood and material sacrifices did cease and those shadows (a) Heb. 8.13 evanish
all the prayers of his honest supplicants which is the foundation of faith so every Saint hath his own experiences which spiritualized sense and feeling may lay hold upon and is there yet any thing wanting for thy comfort and establishment is there yet any of the sons of Zion who dare doubt of the tender love and care of their Father and which is worse who dare give God the lie he may summond all his creatures and put them to it if there be any among them who can bear testimony against his Word O! what an impudent and blasphemous lie were it to say that God had not kept promise and yet this atheisme lurketh in the hearts of too many yea and so much of unbelief as lodgeth in the best so much also of this venom which the old serpent did (Å¿) Gen 3.5 6. spue out upon our first parents and which they too greedily sucked in but after that we have cast out all that poyson and are perfectly purged after that our eyes are anointed and all mists of darkness are dispelled we will doubt no more and complain no more after we are once entered in the light of glory we will then clearly see our errours and mistakes and will proclaim to all eternity the Lords faithfulness in fullfilling all his promises and his bounty and kindness towards us in not granting our foolish and sensual requests nay who did ever hear a Saint on his death-bed when carnal baits and worldly temptations could promise little and furnish no contentment and thus were not able so to allure infatuat and bewitch as formerly who I say was the man that entring upon the borders of eternity durst challenge the Almighty for not accomplishing his promises or who could say that at any time he had called upon God in vain All ages can give their evidences and all beleevers will and must sooner or at length confess that there was never a prayer put up in faith that proved abortive though all our labours and endeavours under the Sun may be fruitless and to no purpose yet prayer will never be as a (t) Hos 9. â—4 miscarrying womb and dry breasts but alwayes proveth that good seed which though it may for a while lie hid under ground yet still yields good fruit for the comfort and satisfaction of the sower What is (u) 2 Saâ—â—â— 22 said of the bow of Jonathan and the sword of Saul is a fit motto of the prayer of faith it never returneth empty And this truth will not be called in question by any except when sense and carnal reason these corrupt judges in the matters of God do sit on the bench and give out sentence But ah our unbelief negligence and estrangedness from God doth deprive our selves and the Church of many mercies and of much matter of comfort to our selves of praise to God and terrour and astonishment to enemies 7. If we consider the many sweet and binding relations which the Lord hath been pleased to undertake towards his covenanted people who are true Israelits and are sincers in their profession if we consider how all the persons of the blessed Trinity are affected towards them what is the love of the Father the purchase of the Son and the work of the holy Ghost our doubting and unbelief will be most unteasonable 1. then is not God our Maker our Lord and Master our Father and Husband c. And will not the infinit Creaator care for his creatures who depend upon him will not the great Lord and Master of heaven and earth care and provide for his honest servants will not the Father of mercies pity his children in the day of their trouble and hear their cry will not the Husband hearken to the voice of the Spouse and grant her desire c. 2. As to the relations under which we stand towards the persons of the blessed Trinity severally (x) Quem enim invocamus Patrem Fratrem Advoâ—atum Quo ausu Patre jubente Fratrejustituente Advocoeto inpellente Quae fiducia Patre promittente Fraire adjurante Advocato testificante Quid petimus baereditatem quam nobis impetravit Fraterconcessit Pater obsignavit Spiritus sanctus Gerhar harm Evang. cap. 149. is not the x Father our father the Son our brother and advocat and the holy Ghost our helper leader and guide and who will doubt of acceeptance welcome and success while his father commandeth his brother inviteth and his guide and counsellour perswadeth and allureth him to come and present this requests while the father promiseth the elder brother and heir reneweth and y confirmeth his fathers grant our leader and assistant doth put that security in our hand and is willing to engage with them in the same bond and putteth to his seal and subscription confirming their evidence and adding his own what place is there left for unbelief doubting and fears Especially if 3. we consider 1. the Fathers love that mysterious love in giving his only begotten Son to death that we might live Joh. 3.16 1 Joh. 4.9 and shall we think that he who spared not his own Son but delivered him up for us will not freely with him also give us what we shall ask in his name Rom. 8.32 I say not saith the Son that I will pray the Father for you for the Father himself loveth you Joh. 16.26 27. I would not have you think that you have no other ground whereon to build your faith (r) By a most emphatick asseveration which to many of the learned appeareth to be an oath as Joh. 16.23 c. but my intercession I will not pray for you to one who knoweth you not and hath no respect to you I will not pray for you as if ye were enemies and strangers neither should ye thus pray for your selves after that ye are reconciled to him through my blood after ye are become children and mutually love and are loved of the Father and me Courteours will confidently draw nigh to their Prince and we have moyen in heaven the King himself loveth us and hath adopted us to the crown and will he withhold lesser mercies and hide his face while we present our requests to him But as the Father doth thus love us and freely give and by covenant dispone to us all that we can desire or stand in need of So 2. the Son hath laid out a price for us and by his blood hath purchased all these things to us and ever liveth to make intercession for us and to apply to us the merit of his death and to put us in possession of all these good things which are the purchase of his blood ah we seldom visit the throne yet Christ is alwayes there we weary in praying for our selves but Christ wearieth not to pray for us our prayers are cold and without life but Christ doth not faint nor grow remiss our manifold iniquities do cry against us but the blood of Christ doth out-cry them And
circumstances and thus those sins that are most grievous hell-like and conscience-wasting must especially provoke the Lord and mainly obstruct the acceptance and audience of prayer yet I know no sin that doth not deserve and may not procure this sad judgment But we would here take notice of the Gospel-condescension to the weakness and infirmity of the Saints for though the Law still abideth in force not only as a rule and as to its direction but also as a command and in reference to its obligation so that the least breach of the law doth no less now then while man continued in innocency and was able perfectly to fulfill and obey it deserve the curse and make us liable to the wrath of God Gal. 3.10 yet as to the acceptance of the person and performances there is a sweet mitigation in the new covenant that covenant of grace made with sinners in a Mediator and the tenor of the Gospel runneth thus If thou shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayst be feared Psa 130.3 4. when we have respect to all he commandments though we do not exactly fulfill them we shall not be ashamed Psal 119.6 When in sincerity we apply our selves to obey God in all things and fulfill his will our kind Master will pardon and pass over our infirmities what the Apostle saith concerning our particular duty viz. giving of almes upon the same ground will hold in every case and may be lookt upon as a general rule whereby we may judge concerning the acceptance of all our duties and service viz. When there is a willing mind and a performance out of that which we have or according to our power and ability it is accepted according to what a man hath and not according to that a man hath not 2 Cor. 8.11 12. The Lord doth not exact impossibilities of his (a) The wicked who are yet under the covenant of works though they be not yet solvendo as having through their own fault spent that stock wherewith their master intrusted them yet are still liable to the law and are obliged to answer according to their intromission people he will not deal with them in justice but having accepted a ransom and satisfaction from their Cautioner and being through him reconciled with them he will as a loving Father accept their honest endeavours pity their weakness and pardon and cover their infirmities and thus sins of weakness humane frailty and daily incursion will not marre not hinder the acceptance and success of our prayers but sins of wilfulness and stubbornness and of continued and countenanced laziness and negligence will be as a thick (b) Lament 3.44 cloud through which our prayers will not be able to pierce such sins have a voice and they will out-cry our prayers and in stead of the desired mercy will bring down the deserved judgment when we sin willingly deliberatly and presumptuously when sin lodgeth in the heart and is welcomed or as the Psalmist speaketh is regarded there the Lord will not hear our prayers whatever the sin be whether in it self greater or less though there be no little sin every sin being committed against the great God it may provoke the Lord to hide himself from our prayers the Scriptures hold out many instances and brand a multitude of sins with this wofull effect which are at some length set down by Mr. Gee in the fore-mentioned (c) Mr. Gee treat of prayer and divine providence chap. 4. sect 5. Treatise lately and seasonably published to give some clearing to this material and grave case concerning prayer-obstruction And since its certain 1. that every sin regarded in the heart deserveth and may procure this sad stroke and since 2. its as uncertain what is the particular sin which now and then doth provoke the Lord to hide his face neither see I any reason why we should as to the procuring and meritorious cause put a difference between this and other judgments and therefore the best resolution of this quaeree as it relateth to those personal prayers put up for our selves though Mr. Gee especially propoundeth the case as relating to publick prayers put up for the Church and people of God must be brought from within let us then examine our own hearts and wayes impartially and seek light from heaven and thus we may discover and find out the accursed thing for what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.11 And not only is this the best course for finding out the ground of the Lords controversie against every man in particular but also for knowing and removing the cause why he contendeth with a Church or Nation for albeit there may be publick common and scandalous sins which should be publickly acknowledged and repented of yet that is not sufficient but every one must descend to his own heart and ponder his own wayes and forsake the evil of his doings and here there will be found a great variety and almost as many different causes as persons yea and sometimes it may fall out that the sole ground of the present controversie against a people may be some secret gross sin committed by one or some few among them as Josh 7.11.12 And albeit then Joshua and the Elders of Israel could not tell why the Lords anger was kindled against that people yet Achan might easily have found out the cause he knew that he had taken and where he had laid the Babylonish garment and wedge of gold But though we need not come to particulars yet in the general it would be observed that prayer-obstruction may be procured either by sin in praying or in him who prayeth as for the 1. viz. sins in or about prayer it self let us reflect on the qualifications and requisits of prayer held forth Part 2. and from thence judge of the defects of prayer and thus it will appear that those prayers do carry in their bosom an evidence and witness against themselves and a counter-pleader in which or with which is 1. pride and self-worth 2. hypocrisie and unsoundness 3. formality and lip-devotion 4. anger malice and envy 5. unbelief and distrust 6. base carnal and selfish ends c. 2. As for the other rank of sins which have not such a dependence upon nor connexion with prayer and yet may hinder and obstruct its acceptance and success these are of such a general latitude and extent that we know no sin that needs be excluded and excepted and so we need name none only let us especially guard against such sins as are most gross crying conscience-wasting and defiling which have most of the will and of deliberation in them and in which is engraven the deepest impression of ingratitude and rebellion and where such sins are given way to there must either be a total abstinence and cessation from prayer or else but a superficial dead and formal way
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
complainest thou poor indigent and witless creature The owner (h) Rev. 3. vers 18. Is 55. vers â— 2. invits thee to come he points out thy way and discovers the door and thou hast the (i) There is no door so fast shut that Prayer will not get entrance vid. part 4. ch 1. keyes as it were hanging at thy belt for if thou wilt knock it shall be opened unto thee if thou wilt seek thou shalt find and if thou ask it shall be given thee Math. 7. vers 7. There is a well furnished table set before thee and it is left to thy choice to cut and carve what thou wilt and so if thou starve thou mayest know who should bear the blame O! saith an (k) Gerbard cont barm cap. 179. utilitas orationis tanta est ut nemo eam c. eminent and judicious Divine who is able to enumerat all the excellencies and advantages of Prayer What the heart is to the living creature What rest to the weary What joy to the sad What gold to the indigent What strength to the feeble What nerves to the body What spirits and blood to the life Prayer is all that to the afflicted soul It is as the Sun in the Firmament or rather the Glass by which light is communicat it's medicine to the sick a refuge to the opprest a sword against the devil and a shield to ward off his fiery darts It 's eye-salve to the blind it begetteth hope and confidence it inflameth the heart with love it worketh humility and filial fear it elevats the mind above the creature and sets the affections on things that are above it brings a taste of the hidden manna and sets the Supplicant before the Throne to behold the King in his glory and leads him into the (l) Song 7. vers 6. Galleries where he may familiarly converse with his Lord and Soveraign This is that golden chain which will hold the Almighty untill He blesse thee it is Jacobs ladder whereon thou mayest mount up to Heaven It is that Jaw-bone wherewith Sampson smote the Philistines This is Noah his dove which alwayes returns with an Olive leaf of comfort to the disconsolate This is Davids stone wherewith he smote Goliath and his Harp wherewith he drove away the evil spirit from Saul This is that Pillar of fire and cloud which directs the Saints and blindfolds their enemies This was that Bow the Promises being the Arrow and Faith the Hand whereby these Worthies Heb. 11. of whom the world was not worthy waxing valiant in fight turned to flight the Armies of the Aliens quenched the violence of the fire escaped the edge of the Sword subdued Kingdoms stopped the mouths of Lyons c. O! Who is able to enumerat all the noble and admirable (m) Vide infra pare 4. chap ult effects of Prayer What desolations it hath made in the earth what revolutions in the world and what astonishing deliverances it hath brought to the Saints O! That He who gave wisdom to (n) Exod. 31. vers 6.11 Bezaleel and Aholiah for making the Tabernacle according to the Pattern would teach us the heavenly art of sacrificing to our God in spirit and in truth The material Tabernacle and Temple where are they now Yet we must still bring our offering the Christian oblation must never cease we are Priests Rev. 1. vers 6. and we have an Altar Heb. 13. vers 10 12 15. But alas may we with Isaac Gen. 22. vers 7. say where as the Lamb for a burnt offering we have nothing to offer unless the Lord provide a Ram and instruct us how we should offer it up Rom. 8. vers 26. It is thought one of the most tolerable and easy tasks to pray and every one as they think is able and sit enough for such an employment and are busie enough in carrying on that trade and they were not worthy to live will such say who do not call upon God But ah Who are they that are acquainted with the mistery of Prayer Lip-labour is indeed an easy work the Popish devotion the whiting the out-side of the Sepulchre is no difficult task but it is not so easie to give life to the loathsom carcasse within thou mayest draw nigh the Throne and prattle some few words before the Lord and yet never put to one finger to the work if thou do not put out thy strength to draw up thy dead lumpish heart if thou find not a burthen pressing thee and it down and call not to heaven for help and for fire to kindle and enlive thy sacrifice Every key will not open the doors of Heaven every knock will not obtain an entrance nor every cry prevail Let us then look up to Him who can only give us that wisdom which is from above who can discover bring to our hands and help us to use that admirable piece of work that it may not only prove a key to open the Fountain the Store-house door and all our fathers Cabins but also for opening of our hearts and an hammer to break the hard rocks of corruption and the stone there Ah! But who is sufficient for such a task A word spoken on such a subject can never be unseasonable and though many have put in their Sickle here yet much of the harvest is un cut down But more hath been said then rightly improven though the Lord hath stirred up so many of His Messengers to point out the way to the Throne and how to carry on a safe trade with Heaven yet who hath believed their report And we shall not think our labour lost in bearing testimony against this sinning and prayerlesse Generation nor shall we stand upon an Apology for making choice of such a Theme Alas How often have (o) Is 37. vers 4 5. the children come to the birth and have stuck there for want of Prayers (p) That I may so speak with some eminent Divines Mr. Good-wine Mr. Gurnall c. Midwifry The Promise many times is big with child and is come to it's full reckoning and hath no longer to go with the desired Mercy then till thou run to the Throne of Grace and plead for it's deliverance it only waits for the obstetrication of the prayer of Faith that the Man-child may be brought forth The Lord deals not sparingly with us He hath many blessings to bestow None of His children need with (q) Gen. 27. vers 38. Esau complain that he hath not one to bestow on him But alas we are like a Kings Son in the cradle who knows not that he is Heir of a Crown and thus neither regards nor improves his Dignity and Priviledge Or like a Traveller who having many Bills of Exchange yet will not be at the pains to read them but undervalues them as so much un-written paper and will rather starve than bring them to the Exchanger and plead for the sums to which they give him a right Ah! Who
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 Pâ—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
these spiritual sacrifices of prayers and praises which deluded idolaters do offer up unto them As for that glasse of the trinity in which they imagine the Saints to behold all things that concern them and so what prayers are offered up unto them many Papists long since have dasht it in pieces as being ashamed of such a groundless invention So Scotus Bonaventura Gabriel Câ—â—â—m and (i) Quos simpliciter illud coÌ„mentum rejicere affirmat inter quos enumerat ipsum Thomam sect 9. omnes Thomistas sect 14. omnes Theologos sect 15. ex quorum placitis argumentatur contra hoc fictitium speculum Mart. Becan theol schoi part 1. tract 1. cap. 9. q. 13. others whom the Jesuit Becan citeth and followeth to which we may add Henricus Gandavensis quoâ—â— 6. art 4. whom (k) Dom. Bannez in 1. tom 1. ad quaest 12. art 8. Bannez will have the first who removed the black from the back of that glass and our learned Country-man Io. Major in 4. sent dist 49. quaest 5. So that (l) Quilibet beatus videt in verbo hee est in essentiâ divinâ tanquam objecto cognito ut explicatur ab aliis ea omnia quae pertinent ad suum statum ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art 6. haec Alvar. in 3. quaest 10. art 3. disp 55. § it Didacus Alvarez hath wronged himself while he would abuse the reader in making him believe that all Theologs with Thom. 1. part quaest 12. art 6. but as he hath mistaken the thing so also he or the Printer the figure for in that sixth article Thomas speaketh not one word to that question but art 8. do teach that the Saints by beholding of God do (m) Rectè Calvin in 1. Cor. 13.8 imaginantur inquit Papistae sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum sed profanum est figmentum prorsus gemilitium quod Aegyptiacam Theologiam magis recipit quam Christianae philosophiae conveniat c. see in him all things that belong to their state You will say what prospect have they who reject this glass found for the Saints to look down from heaven to earth Ans Martin (n) Becan loc cit Becan for healing the wound he had made bringeth three sorts of plaisters nor knowing any thing on which he could rely 1. The report of those who daily come from earth as if the dead after their arrival in heaven made it their work to shew to their brethren what was doing on earth when they removed from it 2. The relation of Angels as if these ministring Spirits for the heirs of salvation did minister unto them after they were brought home to their Fathers house they are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ministring Spirits to them who shall be not to these who already are heirs and inheritors of salvation Heb. 1.14 3. Revelation from God as if the Lord did say unto them pity such and such a man for he prayeth unto you but will not the Lord rather pity and shew mercy of himself then wait upon and thus as it were deal with others that they may deal with him for that effect And then I would ask what warrand they can produce for such a revelation and how they came to know it before it was revealed unto them and whether it be an extraordinary dispensation or not whether the Lord maketh such a revelation to the Saints immediatly or by some signes and instruments and what these are c. (o) Bell. de sanct beat lib. â— cap. 20. Bellarmine finding himself at a loss here having alledged four opinions of the Roman Rabbies he leaveth the question with this uncertain determination that one of these four viz. that dream of the glass of the Trinity is most probable and another viz. the last of Becans subterfuges concerning divine revelation is more fit and efficacious for convincing of haereticks and that the other two are not satisfactory We may fitly here alledge Erasmus his pithy Sarcasme as being more pertinent then Arguments while we have to deal with such obstinat adversaries There was one saith (p) Apud Chemn loc cit pag. mihi 296. he who in the time of a storm being in great danger and seing every one to run to his tutelar Angel reasoned thus with himself If I should now call upon our Nicholaus to whom the care of Sea-men is committed perhaps he will not hear me and is ignorant of my hazard and though he know my condition and hear what I say yet what know I but he may be so busied and taken up with the complaints of others that he hath no leasure to help me therefore he resolves to take the surest and shortest out and immediately to run to God in Christ who is able and willing to pity us and who hath commanded us to call on him in the day of trouble and promised to deliver us Ps 50.15 Surely that (q) Vid Chem. ibid. Nobleman that was with George Duke of Saxony at the time of his death did rightly determine the controversie that was among the Moncks some counselling him to pray to Mary some that he would pray to the Angels others to this and that Saint O! saith this Nobleman your Highness as to civil and politick affairs used alwayes to say that the streight way was the shortest and best wherefore then suffer ye your self to be misled by looking after these Maeanders these crooked and by-wayes and do not rather directly run to God in Christ who is able and ready to help all these that come unto him Arg. 4 4. We must pray in faith nothing wavering Jam. 1.6 But Papists cannot pray to Saints in faith they must waver and doubt 1. of their warrant for there is no such thing enjoyned in the Word as we shall hear themselves confess O but saith the Lord what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12.32 Thou must saith (r) August de consensevang 1.2 Deum sic colere oportet quomodo scipsum colendum esse praeceâ—it-â—orare aliter quam Deminus docuis non ignorantia solum sed culpa est quare honorandus esse non intelligitur nisi ipse docuerit honorandum dei honorem per Deum docemur non est de Deo humanis judiclis sentiondum Aug de trin lib. 5. Austin so worship God as he hath prescribed and if thou pray otherwise then he hath taught thee thou offerest to him the sacrifice of a fool thou must not make thy reason a rule for his service 2. They must doubt whether these new patrons will accept of that piece of homage from their hands since in the Scriptures we read of none who would thus suffer their master to be robbed of his glory 3. They must waver and
liveth to plead his peoples cause and interceed for them Heb. 7.25 24 In the outward Court and Tabernacle the whole congregation might pray but none might enter into the Holy of Holies but the high Priest with blood Heb. 9.6 7. All Saints may joyn on earth in this lower and outer Court but in the heavens that Holy of holies only our high Priest appeareth for us presenting our sacrifices and mingling his blood that excellent perfume therewith Heb. 6.20 But Papists would cloak the matter with a distinction between a Mediator of intercession and a Mediator of redemption and they say they do not wrong Christ while they substitute many intercessors since they only acknowledge him to be the Redeemer Repl. But if we beleeve the Scriptures then we must grant that as there is but one God so there is but one Mediator between God and man to interceed with God for man to wit the man Christ Jesus (n) It s observable that the Apostle here while he speaketh of prayer excludeth the mediation of all others as Calvin well observeth atque horum quoque insuâ—sitatem coarguâ— loci circumstantia quandequidem hie de precibus ex professo tractatur Calvin in 1 Tim. 2 5â— 1 Tim. 2.5 6. Heb. 9.15 Where also we have the ground of his mediation from which we may argue thus 1. None can be a Mediator to interceed for sinners but he who hath offered himself a ransome for sin but no Angel or man did or was able to pay a farthing of our debt Ergo. 2. He who is our Patron and Advocate must be able in point of law and justice to carry our cause and so he must be according to the Apostles inference 1 Joh. 1 2. the propitiation for our sins but Christ is the alone propitiation and therefore the sole advocate of sinners It was well said by (o) Pro quo autem nullus interpellar sed ipse pro emnibus hic unus verusque mediator est Aug. lib. 2. cont Parm cap. 8. Austin He for whom none interceedeth but he for all must be the alone and true Mediator But such is (p) Bell. loc cit cap. 20. § hanc rationem secutus est B. August Bellarmines rather impudence then ingenuous confidence that he dare cite this passage for clearing one of his distinctions But yet he is pleased to take notice of Calvins abuse as he would make us beleeve of that place yet in effect saith nothing to that which mainly striketh at the root of Saint-invocation viz. that Christ is the alone and true Mediator and therefore all other mediators to whom we offer our prayers must be so many empty shadows and lying waters which will not refresh the weary passenger And the following words which Bellarmine either hath not been at the pains to read and ponder or else of purpose passeth over will sufficiently vindicate Augustine from the popish false glosses for saith he Nam si esset mediator Paulus essent utique caeteri co-apestoli ejus ac sic multi Mediatores essent nec ipsi Paulo constaret ratio qua dixerat unus enim Deus unus Mediator Dei hominum homo Christus Jesus Aug. loc cit But as redemption and intercession must not be separated in the Mediator neither have the authors of that distinction separated these in their practice but to whom they have run as unto intercessors to them they have leaned as unto (q) Vid. Calvin in 1 Tim. 2.5 Redeemers Thus in their Litanies and forms of prayer and particularly in Mary her Psaltery published to the view of the world they call to the Saints as authors and procurers of mercies spiritual and temporal O! what blasphemy hath been vented in their blind zeal towards these strange gods The learned (r) Chem. exam Conc. Trid. part 3. in decr de invocat See also Dr. Usher lol cit Chemnitius hath set down a large catalogue of this kind of abomination and impudent idolatry especially in their supplications to the virgin Mary in which they call her the queen of heaven the mother of mercy their hope life refuge strength c. and in her Psalter they have ascribed to her what was said by the Prophet in the Psalms for proclaiming the glory and majesty of God viz. that (Å¿) Psalter B. Marâ— virg Ps 18. Ps â—7 Ps 30. c. the heavens declare hâ—r glory In thee O Lady have I put my trust let me never be confounded save me Lady by thy name O come let us sing unto our queen that brings salvation her mercy endureth for ever except our Lady build the house of our heart the building will not continue c. Be astonished O ye heavens and be confounded O ye earth who to this day declare the glory of your Maker to see the sons of men for whose use ye were made thus to dishonour their Master and to give his glory to the poor creature If their set forms compiled by the learned be laden with such stuffe what must then the licentious liberty be which the rude (t) Let us hear Calvin who was better acquainted with their practice then we who live at suc a distance Quod Satan sub papatu eousque perduxit ut vix millesimus quisque mediatorem Christum vel titulo tenus agnosceret ita illis nomen est invisum ut si quispiam Christi Mediatoris faciat mentionem praeteritis sanctis mox suspicione gravetur haeresios Calvin in 1 Tim. 2.5 multitude takes to themselves at their private devotion And albeit Bellarmine Suarez and others dare not own these execrable blasphemies in point of dispute yet take their best refined speculations and view them narrowly and they shall appear to be nothing else but a nursery of such abominations and though in their debates they will not because they cannot defend yet who is he amongst them that freely rebukes or takes pains to remedy this evil though so publickly and frequently committed Yea not only their Postillators with the rable of their ignorant and blind preachers but their most learned and subtile Rabbies do lay the foundation for such a superstructure their (u) Magist sent lib. 4. dis 45. Scot. ibid. q. 4. Thom. 2.2 quaest 83. art 4. in corp summa Tab. 5. orare Bellarm de sanct beat lib. 1. cap 20. Suarez loc cit lib. 1. de or cap. 10. § 12. c. I might here fill some pages with citations Lombard Thomas Scotus Summa Tabiena Bellarmine Vasquez Suarez Valentia Bannez Becanus c. do maintain and plead that the Saints by their merits do obtain and thus with their money purchase an answer to our prayers I needed not have named any for this it being the doctrine of all the popish Clergy who of them have written on this subject who doth not make the merits of the Saints the ground of Saint-invocation According to their (x) Thom. loc jam citato masters doctrine Orationem porrigimus
much darkned and obscured it that it were no difficult task to hold out not only several errors but also contradictious in one and the same author but we shall only meddle with so much of that question as concerneth our present purpose will of God as to our point way fall under a threefold consideration 1. as it doth import the decrees and eternal purposes of God 2. The commands and precepts and 3. the promises The Scriptures frequently hold forth all these as the will of God and so we must speak of them For albeit the commandments and promises are rather signs of Gods will and expressions the one viz. the commandments of our duty and the other viz. the premises of our reward the one holding out the rule of the other a comfortable motive to obedience Yet they do suppose and carry along with them the mind and will of God not concerning events which must come to pass but concerning our duty and carriage they shew unto us what God hath appointed us to do and what would be well-pleasing and acceptable unto him and what we may expect from him when we make conscience of our duty and are carefull to obey and conform our wayes to his will As for the first the purposes and decrees of God concerning the futurition of events cannot be the rule of prayer God's determining and appointing that such things shall or shall not come to passe cannot be a warrant and rule for us to ask or not to ask such things 1. Because the decrees of God are hidden and not known to us but by their execution and thus if the decree were a rule we should not know what to ask till we had received and then we should praise and not petition it were foolish to ask what we have already gotten 2. There could be no sinfull omission and none must be obliged to do more then he doth for God not having decreed that he shall do he must according to that opinion want a rule and warrant for acting and doing and so cannot be obliged to do but must do well in not doing and become guilty if he did act and do 3. If the decrees of God concerning the futurition of events wâ—re a rule either for our works or desires and prayers all the scandalâ— and offences all the abominable practices of vile men all their trâ—â—cheries oppressions c. would be service done to God and while the actors were doing or designing their mischâ—â—vous câ—urses they might recommend these to God and offâ—r 〈◊〉 â—p in prayer and accordingly expect successe unto and a blessing upon such wicked endeavours But some perhaps will reply Albeit the secret counsel and hidden decrees of God cannot be our rule as being unknown to us till the event and execution bring them to light yet if the eternal and immutable purpose of God were revealed unto us and therefore so far as and when it is discovered and râ—â—â—aled to us it must lay an obligation on us to comply with it and not to counteract or in the least oppose and appear against it least we be found to proclaim a war with the heavens and a licence for poâ—sheards on earth to strive with their Maker Ans Not only the decrees of God as they are lockt up in the infinit treasure of his omâ—iscience and kept secret from us cannot be a rule whereunto we should conform our wayes and actions but â—ven after they are revealed unto us and we may as truly be said to fight against God and oppose our wills to his while we pray and wrestle against his hidden as when agâ—inst his revealed purposes For though our ignorance may excuse and diminish our guiltiness in part yet it cannot altogether remove it nor annul that real opposition that is between our prayers and endeavours and the decrees of God And thus the godly when they meet with disappointment and thus come to see that they have had the decree of God against them must be in a sad plight when they consider that all the while they have been fighting and rebelling against God in their prayers endeavours c. As therefore we must not make Gods secret decrees concerning things that shall come to passe our rule so neither though they were and when they are revealed to us for Herod Pontius Pilat and the people of Israel did nothing against our blessed Saviour but what the hand and counsel of God had determined to be done Act. 4.27.28 And yet that was no plea for them and though they had as all of them from the Scriptures might have known the mind of God in this yet should they not have prayed for grace whereby they might have been enabled to withstand temptations to such a vile fact and was it not their duty notwithstanding of such a decree to own and stand for Christ and had it been a sin in Hazael to continue in that good mood in which he seemed to be when he ask't if he was a dog to commit such wickednesse and cruelty as the Prophet foretold to be don by him 2 King 8.13 12. Christ shew to Peter that he should deny him and that the rest of the disciples would forsake him and be offended because of him Mat. 26.31 Joh. 16.32 Will any man therefore imagine that it was not lawfull for Peter and the rest of the Apostles to (c) And then Christs exhortation to watch and pray Mat. 26.41 had been needlesse if not also sinfull pray watch and strive against the temptations wherewith they were to encounter Nay if this foundation were once laid what vile and abominable inferences might be drawn from it That holynesse were needlesse yea that there could no sin be committed by devils or men and that the vilest wretch did no lesse please God then the holiest man on earth or Saint in heaven because that all things that come to passe do fall under the decree of God thus also the wicked son according to that well known instance of (d) August Ench. rid cap. 101. Aliquando autem bona voluntate homo vult aliquid quod Deus non vult tanquam si bonus filius patrem velit vivere quem Deus bona voluntate vult mori rursus fieri potest ut hoc velit homo voluntate malâ quod Deus vult bonâ ut si malus silius velit mori patrem velit hoc etiam Deus c. vid loc Augustin who wisheth his sick Fathers death that he might enjoy the inheritance would be more innocent and commendable then the godly son who prayeth and desireth that his Father may live because the wicked son hath the decree of God on his side and willeth what God willeth and hath decreed since as is supposed the father dieth and doth not recover The Apostle Rom. 9 19. meets with a blasphemy which sprang from this root Why doth he yet find fault did desperat sinners say for who hath resisted his will as if they had
here on earth it shall suffice me to see and enjoy him hereafter in heaven withall addeth this pathetick ejaculation O Lord (g) Sit in aliâ— seculo non in hoe visio tua merces mea let a sight of thee in another world and not in this be my reward Yet 3. if the Lord should appear in any extraordinary work of providence we must not slight or despise such a dispensation It hath a voice and doth cry and we should hearken and observe what it saith I say not we should welcom Anti-christ though he come with signs and lying wonders 2 Thes 2.9 and that we should believe another Gospel though preacht by an Angel from heaven Gal. 1.8 we having a more sure word of prophecy whereunto we must take heed 2 Pet. 1.19 when we have the light of the Word for our direction we must not stay or alter our course for any dispensation of providence although extraordinary and wonderfull yet we should not altogether slight such rare and astonishing works of God they speak to us and we should ponder what they say they are our talents and we should improve them we should re-view our wayes and warrant that if we be following duty we may from such a reflection strengthen our selves and guard our hearts against that temptation which the Lord hath sent as that sign and wonder of the false Prophet Deut 12.1 2 3. to prove us but if upon examination we come to see that our course is wrong and that we have been set a work upon some mistake and that our zeal hath been without knowledge let us then thank God for it and turn at that warning We have a considerable instance hereof in those Jews who at the command of Julian the Apostat did essay to build again the Temple at Jerusalem against whom the Lord appeared by so many (h) Cluver hist epit pag. mihi 365. Pat. Symson hist of the ch â—mp in Juliano signs of his displeasure in these strange dispensations first a great tempest of winde and thunder and terrible earthquakes swallowing up the new-laid foundation of the Temple together with the instruments and materials they had prepared for the work and though thereby they were a little stopt yet they will make a second attempt And then behold 2. a fire rising from the foundation they were laying which continuing for a dayes space did consume the new work the work men and what necessaries they had again provided for the work and while as (i) Vid. Luc. Osiand hist eccl cent 4. lib. 3. cap 34. some report they will not yet desist but will make the third essay behold a crosse appearing in the air and in their garments which all their washing could not wipe away which strange dispensations as they did so far work upon them all as to make them leave off to prosecute that design any further so they did prevail with some to fall upon an impartial examination of their way whereby they were led in to see their error and taking that warning as coming from God did immediately give up their names to Christ The Lord's hand is not now shortned that it cannot work as in the dayes of old when it seemeth good to him he yet worketh wonders in the earth But though now it be more rare to meet with such signs and wonders yet there may be such a series and combination of ordinary dispensations as may deserve our serious consideration and the effect and product may seem strange and astonishing O! but let us take heed lest we be deceived by the working of Sathan that his signs and lying wonders beget not in us strong delusions and turn us not from the way of righteousness 2 Thess 2.9 10 11 12. 4. As for ordinary dispensations we have no warrand from the Scriptures or the practice of the Saints to lay too much weight on them or to expect light and direction from them And as it were a tempting of God to appeal to providence and the event and success of our undertakings for their justifiableness So it were no less rash and unwarrantable foolish and dangerous to be led by invitation from providence and to wait for that before we set forth The Lord might justly make thee meet with disappoint ment in the issue when success and a smiling providence in the beginning was the motive that led thee on If thou wilt not knock till the door be opened thou mayest wait long and ly without while all within was in readiness to have welcomed and kindly entertained thee and if thou be too confident in a promising opportunity he may send some blast in thy teeth to make thee strike sail and cause thy vessel return to the harbour empty Hamans promotion and moyen with the King did prove a step in his way to the gallows his advancement made him proud and became an occasion of his ruine Esth 3.5 and 7.10 and Joseph's fetters and imprisonment did lead to his advancement Joseph must be sold as a slave before he be a Father to Pharaoh and Lord of all his house Gen. 45.7 8. Yet 5. we dare not simply condemn the observation of the ordinary works of providence and generally conclude that no use may be made of these for light and direction in our way But to determine and set bounds here and say thus far may we go and no further and at such a time and occasion and no other is no small difficulty hoc opus hic labor est and knowing none who have gone before us in this enquiry we shall take the more heed to our steps and in modesty and with submission offer some few particulars which may occasion a more full disquisition by others 1. Then although it be certain that we should commend our wayes to God asking light and direction from him in every business we put our hands to that he would hold us as he did that holy man Ps 73.23 24. by the right hand and guid us by his counsell yet we cannot expect an extraordinary revelation or to hear a voice from heaven pointing out our way Neither 2. must we imagine that the Lord will blind-fold our understanding and violently draw us But that 3. he will deal with us in a suteable and convenient way making use of congruous means for perswading and alluring reasonable creatures to follow or to reclaim them from such and such wayes and courses And thus he doth direct us by suggesting to us or bringing to our memories such motives and arguments as will prevail with us and offering to our consideration such dispensations as may have influence upon our judgment and help us to right purposes and resolutions And to say that we should not thus ponder and improve such works of providence is in effect 1. to deny that we should take notice of Gods care and what our kind Father doth for us And 2. to say that we should not make use of our reason nor lay hold
his blood did obtain that the (d) Zech. â—3 1 fountain should stand open for washing away sin and uncleanness And now he hath the keyes in his hand and offereth water to the (e) Rev. 22.17 thirsty The door was shut and the way to the treasure was unpassable till Christ himself became the (f) Joh. 10.7 door and the (g) Joh 1.4.6 way and now in him we have access with boldness and confidence Eph. 3.12 and 2.18 Rom. 5.2 The people of Israel might not offer sacrifices but upon the Altar God appointed and Christ was that Altar so he is called Heb. 13.10 and that other was of no value but as it did typifie this true Altar The Altar under the Law did sanctifie the oblation Exod. 29.37 Mat. 23.19 and Christ doth sanctifie our prayers and all our performances His blood is that incense the smoke whereof must alwayes ascend or else our sacrifices cannot be a sweet savour to God Rev. 8.3 4. Eph. 5.2 Not only Christs sacrifice was an offering to God of a sweet smelling savour but it also maketh our oblations acceptable 1 Pet. 2.5 The typical Altar did sanctifie the gift but Christ must first sanctifie the Altar the horns of it must be sprinkled with blood Exod. 29.12 and 30.10 and thus it did ceremonially sanctifie and typifie the blood of Christ Who through the eternal spirit offered himself without spot to God to purge our conscience from dead works to serve the living God Heb. 9.14 O then be thankfull to God for this Altar and bring all your offerings to it ye have not far to go ye are not sent to Jerusalem nor to the Temple ye alwayes have this Altar at hand Thou need'st not ascend unto heaven nor descend unto the deep that thou mayest find it Rom. 10.6 7. thou mayest worship where thou wilt only in Spirit and truth this Altar alwayes standeth by thee it filleth heaven and earth 1 Tim. 2.18 Joh. 4.21 23. O then do not dishonour this Altar do not with Papists (h) Papists substitute many mediators in Christs room See chap. 6. erect (i) In Christi nomine oratio porrigatur non in nomine angelorum non in nomine aliquorum sanctorum non in nomine ipsorum petentium non in nomine bonorum operum sed in Christs nomine nomen hoc est non quod scribitur literis sed meritum est incar naetionis nativitatis vitae passionis crucis orationis mortis Simon de Cassia lib. 12. cap. 15. many altars of earth and forsake this heavenly and golden Altar but let us rather say with them Josh 22.29 God forbid that we should rebell against the Lord and turn this day from following the Lord to build an altar besides the altar of the Lord our God yea and which is the Lord our God Remember Jeroboams sin and punishment he would erect new altars 1 Kings 12.32 and God did put a mark of his displeasure upon him and his posterity The Lord abhorreth all other altars none of them can sanctifie the gift all our performances though never so specious if they be not done in Christs name and strength and washen in his blood are an abomination to God though our head were (k) Jer. 9.1 waters and our eyes a fountain of tears thouh (l) Ps 119.156 rivers should run down our eyes for our iniquities though we could pray with the (m) 1 Cor. 13.1 tongue of Angels and diligently follow every duty yet the Lord would not regard our tears nor value our service and work As Christ is thus our Altar so he is our Priest who with his own blood hath purchased liberty to us to enter into the holiest by a new and living way which he hath consecrated for us Heb. 10.19 20 21. If any man under the law did offer a sacrifice and did not bring it to the Priest that man must be cut off from among his people Lev. 17.4 5. Let us remember the judgments of God upon Saul for offering sacrifice and on Vzziah for taking a censer in his hand to burn incense therefore the Lord rejected Saul from being King over Israel and smote Vzziah with a leprosie unto the day of his death wherefore he was cut off from the kingdom and from the house of the Lord. 1 Sam. 13.9 14 2 Chron. 26.19 21. O then let not our hearts be lifted up as Vzziahs was ver 16. to our destruction let us not dare to offer our sacrifice in our own name Ah! what is our worth or the worth of our sacrifice But having such a High-priest let us draw nigh in his name with boldness and in full assurance of faith Heb. 4.14 16. Though thy hands were clean as to any grosse defilement and thy sacrifice without blemish yet if thou come in thy own strength the Lord may say to thee as to that people Isa 1.11 12. To what purpose is the multitude of your sacrifices who hath required this at your hands thus to tread my courts Behold the sinner and his sacrifices but where is the Priest May I say as Isaac once askt where was the Lamb when he saw the fire and the wood Gen. 22.7 Thou drawest nigh to plead for covenanted mercies and dost not look to Jesus the (n) Heb. 12.24 Mediator of the new covenant thy sacrifice like to the popish masse is an unbloody sacrifice if thou neglect the blood (o) Ibid. of sprinklings the Lord will reject thee We read of a golden Censer and Altar and much Incense that should-be offered with the prayers of all Saints Rev. 8.3 And Christ is that golden Censer and Altar and his blood the sweet Incense and what are our sacrifices all our prayers and tears of themselves but (p) Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and loathsome dung and notwithstanding of these the Lord will be to us (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4 24. Esh-ochla and Elkanna and we our selves (r) Hos 1.6 9. Lo-ammi and Lo-ruhamah O! but in Christ the Lord is (Å¿) Isa 7.14 Immanuel and we (t) Hos 2.1 Ammi and Ruhamah He who was to us a consuming fire will become our God and have (u) Hos 2.23 mercy on them who otherwise could not obtain mercy and will say to them who by nature were not his people thou art my people And they being in Christ will say thou art my God The famous Athenian Captain Themistocles being banished by his ingrate Countrey-men (x) Themistocles veterem regis iram metuens se supplicem praebuit proprium quendam regionis morem sequutus arrepto Admeti parvulo filio cum eo in sacrarium quod summa colebatur religione se conjecit quod supplicondi genus maximum ac serme solum nunquam repudiandum Molossi opiniaebantur Plut. Cher. Grec Rom. illi vit in Themistoc Lapo Florent interprete pag. mihi 118. May we not think the Lord by this custome among Pagans
him with his free Spirit and that he would not utterly take away his holy Spirit from him that his mouth which for want of the breathing of the spirit for a while was slopt might be opened again Psal 51.12.11.15 What we are now to say concerning the help and assistance of the Spirit may be comprehended under thâ—â—â— three â—cads 1. We will bring some reasons holding forth its â—â—â—ssâ—ty 2. We will show how and after what maner the Spirit helpeth us to pray 3. How the motion of the Spirit may be distinguished 1. From satanicall suggestions 2. from the naturall motions of our own spirit sometimes pressing and drawing us to the Throne adding a word of application but reserving severall practicall questions to the cases Part 3. As for the first The necessity of divine help and assistance may appear 1. from our ignorance 2. from our impotency and inability 3. from our unwillingnesse and aversnesse and 4. from Gods justice and holinesse which otherwise would obstruct our accesse and acceptance 1. Then we are naturally blind and ignorant we know not spirituall things those most excellent and necessary things nay they are foolishness unto us untill the Spirit discover their excellency and our misery without them 1 Cor. 2.11 12 13 14. and therefore without the light and direction of the Spirit we cannot love and desire them nor pray for them what we (c) Ignotinulla cupidâ— know not we cannot love or prize Yea as to temporalls we are ready also to mistake and to ask a (d) Mat. 7.10 serpent in stead of fish and we are ready to be too peremptory in those foolish destructive desires We know neither what nor how to ask and therefore we stand in need of the help of the Spirit that he may teach us to pray as we ought and according to the will of God Rom. 8.26 27. 2. As we are thus foolish and ignorant so we are weak and impotent nay dead and without strength and cannot move one step towards God without his help untill he (e) Ezek. 37.6 blow upon those dry bones and put a new principle of life into them and then draw our heavy and dull though a little quickened and enlivened hearts up to the Throne of grace Eph. 2.1 Rom. 5.6 Ioh. 6.44 we are not able and sufficient of our selves to think one good thought 2 Cor. 3 5. nor to speak a right word none can beleevingly and with affections sutable to such an object say that Jesus is the Lord but by the holy Ghost Cor. 12.3 such corrupt trees as we naturally are can bring forth no good fruit Mat. 7.18 unto the defiled and unbeleeving nothing is pure Tit. 1.15 his heart and conscience being polluted his best things his prayers and sacrifices are naught and loathsom they are an abomination to the Lord Pro. 21.27 and 28.9 and therefore unlesse the Almighty stretch forth his arme for our help we cannot look up to him we have no oblation which we can offer to him not a thought or word sutable to his Majesty and greatnesse and the nature of that heavenly exercise nay though we were translated from death to life yet still we labour under so much weaknesse and infirmity that we neither know nor are able to ask what or as we ought unlesse the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphore taken from him who goeth to lift a great weight which he is not able to meve from the ground and another stands over against him withwhom joyning hands they tak up the weight together see Edw. Leigh in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help our infirmities Rom. 8.26 Prayer is too great a weight for our weak armes to lift but when we are pulling and tugging to no purpose then the Spirit cometh and (g) Particula enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nes laborantes refertur quorum tomen vis omnis ab eo spiritu proficiscitur qui sicut nos penituscollapsos erexit ita etiam erectos regit Beza in Rom. 8.26 takes up the heaviest end and also upholdeth and strengthneth our hands for lifting the lightest and thus maketh the work sweet and easy to us the Spirit helpeth saith (h) Leigh loc cit Leigh as the nurse helpeth the little child who by it self can neither stand nor walk and thus by the hands of the nurse taking it by the steeves it is inabled to go as she directeth so weak Saints c. But 3. as we are thus blind and weak so we are unwilling wicked and obstinat We have much enmity against God and aversnesse from a communion with him the carnall mind is enmity in the abstract against God and spirituall things it is not subject to his Law and Ordinances neither indeed can be Col. 1.21 Rom. 1.30 Rom. 8.7 and how shall this enmity be removed and the foolish self-destroying potshard be made be made to submit to its maker and the rebel subject to make his supplication to the King only the Spirit of Christ dwelling in us can make us yeeld and lay down our weapons and resolve to fight no more against God the Spirit of adoption of enemies can make us sons and beget filiall affections in us that we with confidence may draw nigh to God and call him Abba Father v. 9 14 15.16 Gal. 4.6 4 Our acceptance and welcom depends upon the help and concurrence of the Spirit as weare enemies to God so children of his wrath haters and hated of God wa'king contrary to him and he to us Eph. 2.3 Lev. 26.23 24.27 28. Psa 18.26 O! but the Lord knoweth the mind of the Spirit and will accept those desires that are breathed in the heart by him Rom. 8.27 The Lord knoweth not our howling and crying he regards not our tears and prayers they are an abomination to him Prov. 28.9 Though all the spirits of just men made perfect and all the Angels in heaven would joyn with us yet they could not purchase accesse to us by one Spirit saith the Apostle Eph. 2.18 we have accesse unto the Father and â—â—ere is none beside him that can obtain an entrance for us It s true Christ is the door Joh. 10.7 but the Spirit must open the door and get us accesse he must take us by the hand and bring us to the Father and put acceptable words in our mouth yea after he hath made our peace with God and breathed in us the Spirit of life yet if he do not constantly actuar and quicken that principle our prayers will want life and â—eat and can no more â—e called spiritual sacrifices then the levitical offering untill (i) Lev. 9.24 sire which was of a heavenly descent was brought from the Altar to burn it 'T is true there may be much fervency and heat there may be much fire brought from natures furnace but that common fire is strange fire though it be brought from our own châ—mney yet it is extraneous and unfit for
not up our goings in his paths our feet would quickly slip Ps 17.5 If his right hand did not uphold us we could not follow after him Ps 63.8 There being 1. from within so much weakness and 2. so much indisposition and deadness yea and 3. so much contrariety opposition and enmity the flesh continually lusting and warring against the spirit and though there were no more this last were enough to render us unable to do Gal. 5.17 The old man waxing strong proveth a tyrant and often bindeth the new man hand and foot and leadeth him captive to the law of sin Rom. 7.23 Nay and 4. From without many and subtile snares and tentations from the world And 5. mighty and strong assaults from the (y) Luk. 11.21 strong-man that (z) 1 Pet. 5 8. roaring Lyon Sathan continually laying siege to the soul and storming it with fierce and fresh assaults from time to time so that we must not with Pelagians and (a) Though Jesuits and Arminians admit a moral perâ—wasion and som illuminati on of the mind and understanding yet they deny any power and strength to be communicated and imparted to the will and executive faculties Arminians think that the Spirt doth concur with and assist us in our spiritual performances according to that concurrence that is given to natural agents in their operations for they have a sufficient and compleat power and ability in their own rank and order for doing their works and producing their several effects though as creatures they be indigent and dependent both in being and working in esse operari As the infinit arm of the Almighty must uphold them otherwise they must instantly evanish and return to their mother nothing that womb from which they did come so that same arm of divine providence must help them and concur with them otherwise they can do nothing But yet a general concurrence and common work of providence is sufficient to (b) Viz. to actuat determinando and to assist concurrendo actuat and assist them they being in their own kind compleat agents and sufficiently thus proportionated for their several works and operations But the new man is a weak creature and hath no strength of himself to walk he is an incompleat agent and not able to work unlesse he get a continual supply of strength from heaven not only to actuat and assist the little strength and activity he hath but also to compleat and perfect the principle and fountain unless new water be put into our cisterns there can no water be drawn from them and therefore the Spirit doth not only actuat and concur but also supply the weakness impotency and defect of the cause it self in all our spiritual â—ctions And particularly as to prayer both in reference to innate weakness indisposition blindness opposition c. and to outward tentations and assaults there be several things which the Spirit doth perform and to speak now to the present point of corroboration and assistance as distinguished from the two following viz. the illumination and imboldning of the soul which also belong to this general head of supply and help but for distinctions cause shall be handled by themselves we shall not here speak of that common and as I may call it accidental supply which though it be required for the further perfection of the work yet is not necessary for its prevalency and acceptance as variety and plenty of matter decent and apt expressions and what else belongs to prayer as a gift of which we have already spoken But we shall now speak of the proper and more necessary supply whereby the Spirit doth provide and furnish help and assist the soul to all these (c) Spiritus sanctus non solum docet sed etiam monet movet docet rationem monet memoriam movet voluntatem docet ut sciamus sug gerit ut volimus roborat ut possimus Gerhard harm evang cont cap. 76. Illuminat mentem bominis ad intelligendum voluntatem instammat ad amandum virtutem ac robur praestat ad exequendum Dyd Alexandr desp S. apud eundum requisits and gracious qualifications to which the promise is made and which may promove the efficacy and acceptance of prayer and though none of these be common and no crumb of this bread which is the childrens allowance be at any time casten to the dogs all of them being spiritual and good of themselves yet some of them are more essential and necessary then others and in all of them there is a latitude some having these in a greater measure and degree then others yea one and the same supplicant may now find them in a greater and afterwards in a lesse measure and gradual perfection but we will not now stay on a comparison nor enquire what qualifications are necessary to the acceptance of prayer what not but remitting that question to Part. 2. chap. 3. we shall now speak to the point and since the qualification of prayer as of every duty may be measured 1. by the object 2. by its end and principles and 3. by its manner of performance so we shall consider prayer under all these respects and relations 1. Then as to the matter and object of prayer though we have some gift of apprehension and fancy whereby we may find variety of matter yet unlesse the Spirit illuminat the understanding and make a discovery of the excellency and expediency of fit objects how ready are we to mistake as shall be shown in the third particular But here we would show how the Spirit upon that discovery determins the will to close with and make choyce of fit objects and having thus enflamed the heart with love to spiritual objects and moderated our thirst after the creature he sends us to the throne with sutable desires and enableth us to ask what is good for us and agreeable to the will of God Rom. 8.27 Secondly as to the ends and principles we will not separate these two because we are not now speaking of physical principles but of moral viz. those motives which per modum finis do attract and draw alongst the heart and allure it to the duty especially those three which we find conjoyned 1 Tim. 1.5 where also they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the commandment and may also be called the end of our obedience endeavours and performances which are so many evidences and fruits of and means to strengthen them viz. faith (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love and conscience of our obligation and the duty we ow to God both by way of debt as his creatures and gratitude as his favourits and objects of his love and bounty and this our obedience becometh not a task a hard or unpleasant service and work especially since further it is sweetned by love and 2. by the expectation of a new reward whereof faith is an assurance and it is the work of the Spirit of
God to purifie our hearts by faith and love 1 Tim. 1.14 Eph. 6.23 and to sprinkle them from an evil conscience by the blood of Christ (e) See Diodat on the place Heb. 10 21. As to that which more properly and principally is called and should be the last and ultimat end of all our prayers and performances viz. the glory of God it is above the reach of corrupt nature to aim at such a noble mark but every one while in that state must with them Phil. 2.21 seek their own and not the things of Christ Ah! our ease honours pleasures and wealth naturally are our idols these are our great end and we cannot desire or ask any thing from God unlesse with a design to (f) Jam. 4.3 consume what we receive upon our lusts and thus we are too apt to desire God to help us to sin against him to put a weapon in our hand whereby we might fight against him and to provide fewel for our lustâ— (g) Jam. 3.6 which are set on fire of hell Nay self is the last and great aim of our most refined desires of grace and glory untill the Spirit purifie our affections and elevate them to a more high and noble end and enable us to obey the exhortation 1 Cor 10 31. and honestly to seek the glory of God and to propose it as our scope in all our actions and performances doing whatsoever we go about heartily as to the Lord and not to men whether our selves or others Col. 3.23 3. As to the manner what 1. reverence 2. tenderness 3. importunity 4. fervency 5. watchfulness 6 sincerity c. is in our prayers must (h) Quia autem persunctorie vulgo oramus addit in spiritu ac si diceret tantum esse pigritiaâ— tantum que srigus carnis nostrae ut rite orare nemo queat nisi spiritu Dei exâ— citatus nam hinc solicitudo hinc â—rdor vehementia hinc alactitas hinc fiducia c. Calvin in Jud. 20. come from above our barren ground cannot yield such fruit what cold and dead performances what loathsom and abominable sacrifices have we to offer to the Lord untill the Spirit of Christ who is our life Col. 3.4 breath in some life and heat into our (i) When the Spirit comes it is a time of life the Christians affections spring iâ— his besome at bis voice as the babe in Elizabeth aâ— the salutation of the Virgin Mary or as he strings under the musiciâ—ns hand stir and speak harmoniously so do all the Saints affectionâ— at the secret touch of the Spirit Gurn. spir arm part 3. pag. 580. affections those who have the naked gift but want the Spirit of prayer though they may have matter enough and plenty of words yet they want a heavenly desire which is the soul of prayer there is meat enough before them but they want an appetice there are bullocks and rams enough for sacrifice but where is the fire a lifeless carrion is not such an object of pity as a dead formal prayer I do not deny that (k) Numb 23.10 Balaam may (l) Every desire of grace is not spiritual and saving nor an evidence of grace desire to dye the death of the righteous carnal men may have some velleities and wouldings some lazy languishing and selfish desires after grace and happiness but no man ever did or is able without the help of the Spirit to come to the length of 1. a permanent and habituall 2. an operative efficacious and prevailing over corruption vigorous and restlesse till it be satisfied and 3. a pure and spirituall desire of grace and holynesse of Christ for himself because of his excellency of a crucified and persecuted of a naked and despised Christ of holynesse because of its beauty and conformity to the Law and will of God Nay but there was so much drosse in the best refined desires and prayers of the most Saint-like formalist as did not only obscure but consume the Gold so that the most expert artist was never able from thence to extract the least grain that could abide the triall though alas there be too many mountebanks and boasting chymists who therewith are deluded and would cozen the world with such brasse and counterfeit mettall with the shadow in stead of the substance condemning all these as too precise who do not think such coyn good enough for carrying on a trade with heaven and for eternity Thus the blessed Spirit worketh sutably to his name and maketh us in some measure (m) Rom. 8.29 conformable to his own image he Spiritualizeth our carnall earthly and selfish desires or rather in stead of these doth (n) Coloss 3.10 Eph. 10. creat in us new and heavenly affections which being offered up to God are our spirituall Sacrifice and therefore (o) 1 Pet. 2.5 acceptable to God through Jesus Christ they are spirituall not only in respect of the principall efficient the holy spirit and 2. in respect of the subject a renewed spirit put in us but also 3. in respect of the object 4. in respect of the motive principle and end and 5. in respect of the maner of performance Now we come to third act of the Spirit whereby he enlightneth the blind eye and regulats directs and pointeth out the right object of our desires ah we know not what to ask we are ready to ask a stone instead of bread till the Spirit come with his help and teach us to ask what is good and expedient for us and agreable to the will of God Rom. 8.26 27. Unlesse the Spirit 1. anoint our eyes that they may behold and discerne 2. present the object 3. manifest and discover its beauty andexcellency and 4. stay our wandâ—ing eye and hold it to the object nor suffering it to stray and slip we will not think on spirituall things nor are we able to contemplat their excellency and so they will not become amiable and desirable to us and though we get a flight view of them yet we soon weary in beholding such an Object till the Spirit stay our unstable spirits and maâ—â— us ponder more seriously and still presse the honey-comb till it drop sweetness unlesse the Lord be our pilot and guid unlesse he direct and order our thoughts we neither know what to desire nor how to ask What need have we then with the Apostle 2 Thes 3.5 to pray that the Lord would direct our hearts not only unto the love of God which is one of the particulars there instanced but also to the love and desire of every thing whereby our communion with God may be promoved and our happinesse in enjoying of him for our portion may be secured and evidenced to our hearts 4. The Spirit filles the heart with reverentiall boldness and confidence in its adresses to God the sense of guilt may make the holiest Saint on earth with p Adam be afraid of God and tremble at his
be once stopt and a trade rightly carried on for eternity he will raise what storms he can and send out many pyrats either â—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 â—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
13.12 1 Joh. 3.2 CHAP. II. Of the withdrawing of the Spirit of deadness indisposition and wandring thoughts in prayer their causes and remedy ALL our light and strength our activity life and zeal being the fruit of the free Spirit of grace as hath been shown Part. 1. Chap. 9. We not being of our selves sufficient to think far less to do as we ought all our sufficiency coming from God alone 2 Cor. 3.5 If the Lord withdraw his Spirit and if the Spirit of (a) Rom. 8.10 life do not quicken and enable us for our our duty what deadness and indisposition must there be upon our spirit and how unfit and unable must we be for the work of the Lord and for any part of his worship We shall not then here separate the cause and the effect but we not being meer patients but by our folly and unkindness provoking the Spirit to depart yea and not only thus procuring this sad dispensation but also joyning and actively concurring and taking as it were the hammer in our hands for hardning our own heart shutting our own eyes that we might not see and casting water upon the fire that it might not burn we shall enquire after both sort of causes adding some few things for curing and remedying this evil and for our direction whilewe are under this sad tryal Sect. 1. How far the Spirit doth withdraw and why Joh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing Psal 5.11 12. Take not thy holy Spirit from me uphold me with thy free Spirit WE shall not now speak of the case and state of desertion in the general what it is what be its kinds what are the causes what the symptoms and marks what the effects and wofull consequents of that malady and what should be done by way of cure and remedy that were a large field hath been the subject of several excellent (a) Mr. Boltons instructions for a right comforting c. Mr. Goodwins child of light c. Mr. Symonds desert souls case and cure c. Treatises but we shall only meddle with so much of that case as concerneth the present subject and now enquire how far the Spirit doth withdraw his help and assistance from the Saints in reference to their prayers and shall but in a word and very briefly speak to that and to the rest of the particulars in this and the following Sections because they fall in here occasionally and as in the by as also since they very much depend upon the case in the si of which now we cannot speak and the general grounds and purposes which belong to that head As to the first question here propounded how far the Spirit doth withdraw Let us 1. suppose against Socinians Papists and Arminians that the Spirit doth neither totally nor finally leave and forsake any of the Saints 1 Joh. 3.9 Joh. 10.28 29. Jer. 32.39 40. Heb. 13.5 c. 2. From the constant presence of the Spirit we may well collect his constant work and operation there is a necessary influence of the Spirit whereby the Saintâ— are supported and upheld the life of the new man is preserved and the (b) 1 Joh. 3.9 seed of God is kept from corruption and that influence is never denied or withheld from the Saints when they are at the lowest and in their worst and weakest condition when they have been sadly buffeted by Sathan and dangerously wounded by their lusts and after that little of life which yet (c) Rev. 3.2 remaineth in them is ready to die yet there is a secret hand that supporteth them so that they shall never perish Joh. 10.28 But 3. it is more diffâ—â—ult to determine whether as the Spirit alwayes worketh to the conservation of spiritual life So also to its operation acting and exercise and the work of the Spirit as to the former may be called upholding and conserving grace and as to the latter assisting and concurring grace Ans Albeit we did joyn with an (d) Mr. Symonds case and cure ch 4. pag. mihi 36. excellent modern Divine while he thus resolveth this question God never wholly denieth his assistance to a faithfull soul though some degrees of divine help be withheld so that the soul languish in a sort and sink into a state of deadness and auâ—ness yet there is life and that both habitual and actual Gods clock never stanos there is no such deliquium gratae no such swoun of the new man in which all acts do cease though a Christian may do less yet still he doth something and though he may lose some help from God yet not all Albeit I say we did grant what is here asserted yet these actings may be so weak and faint that it will be hard to discern and put a difference between them and our natural motions they may be so cold and liveless as if no fire had come from heaven and as if the Spirit of life had never breathed upon the soul nay though something of the new life and of grace might be discerned in those actings yet we could not assent to what is said by this (e) As the Spirit worketh alwayes to the conservation of spiritual life So it worketh ever to the growth of graces A Christian is over growing yea then when he seemeth to himself and others to stand at a stay yea to decline he groweth alway really though nor apparently nor equally idid pag. 26. Author concerning the constant growth of grace unless by growth he understand no other thing but the bringing forth and bearing some fruit though nâ—ver so small and little but this cannot be the importance of the word while we are exhorted to grow in grace 2 Pet. 3.18 And thus a man may be said to grow while he is lying on his death bed and while he is in the most languishing condition for even then he can elicit some vital acts and bring forth some fâ—uits of life and yet it would be thought a strange paradox to affirm that such were in a (f) And the instance of plants under the nipping blasts of the winter when the fruit and leaves fall off brought by that Author overturneth his conclusion for though then there be a tendency to growth yet there is no acttual growing but a dâ—cay growing condition there is no proper growth but when the habit fountain and principle doth receive an addition and increase But 4. what ever be said as to a total cessation from all acts of spiritual life and to an universal withdrawing of all assisting grace though a Saint under the most dreadfull storms and while he is at his lowest were never such an empty vine as to bring forth no fruit and though at no time he were so far deserted as to have all measure of assistance for every spiritual duty withheld yet there may be a total suspension of influence and assistance in reference to some particular performance and that it may be
be enough bewailed these ravens have sucked all the marrow and fat out of thy sacrifice and have rendred it a vain and unprofitable oblation those (n) Eccles 10.1 dead flies cause thy ointment send forth a stinking savour They will overspread the whole duty command and captivate the man so that now they will not be repelled and thus they become constant abiding and universal these weeds over-grow and choak the good seed and what crop can be expected and thou willingly entertainest these robbers and evil guests and therefore thou art inexcusable This argument concerning wandring thoughts deserved a larger and more particular disquisition had it not been so fully and judiciously handled by others See Mr. Gurnal loc cit pag. 310. to pag. â—32 Morn Exerc. Serm. 19. Mr. Cobbet Part 3. Chap. 2. Only let us adn as in the like case Part 2. Chap. 3 some few passages from these modern Divines whose words may have weight with such disconsolate ones as are daily mourning under the burden of roving thoughts in holy duties Believe it Christian it is not thine (o) 2 Cor. 12.10 inevitable weakness nor thy (p) Mark 14.38 sensible dulness nor thy (q) Psa 73.21 22. lamented roavings nor thy (r) Gen. 15.11 opposed distractions nor thy (Å¿) 1 Joh. 5.13 mistaken unbelief it is not any nor all these that can shut out thy prayer if thou dost not (t) Psa 66.18 regard iniquity in thy heart Morn Exerc. Serm. 1. If we fail in the manner of our prayer and if it be a total failing if we pray without faith without any faith at all without zeal and the like farewell to the success of such petitions but if it be a partial failing and that failing strived against and prayed against the case is very different by the evangelical allay we do what we desire to do in Gods gracious acceptation our Advocate strikes in with us and begs his Father to regard the matter and not the manner of our prayers Mr. Newton on Joh. 17.24 pag. 499. Believers prayers pass a refining before they come into Gods hands did he indeed read them with their impertinencies and take our blotted coppy out of our hand we could not fear too much what the issue might be but they come under the correctors hand our Lord Jesus hath the inspecti-of them who sets right all our broken requests and misplaced petitions he washes out our blots with his own blood his mediation is the fine searse through which our prayers are boulted and all that is course and heterogeneal he severes from the pure what is of his own Spirits breathihg he presents and what our fleshly part added he hides that it shall not prejudice us or our prayers This was the sweet Gospel-truth wrapt up in the Priests bearing the sin of the holy offerings Exod. 28.38 Mr. Gurnal loc cit pag. 330. I have the rather added these testimonies because though it be too ordinary for the most part of titular Christians not to regard what they offer to the Lord though they come in their pollution and offer a corrupt thing to the great King yet their heart never smites them they rest in the work done not caring how it be done though the fowls come down upon their sacrifice and eat it up yet they will not be at the pains to drive them away nor do they lay their loss to heart nor mourn for it but though it be thus with the multitude yet the generation of the righteous will take heed what they offer to the Lord they know that their is no road more infested with thieves then that which is between heaven and earth and therefore when they pass that way they put on the whole armour of God imploring the conduct of the spirit and a convoy from heaven to guard them thither that they may with success carry on that precious traffick and they will follow their dull hearts as closely all the while as a Carrier will do the unruly Horse fearing least if for one moment they should not attend and drive their heart should stand still or start aside and yet notwithstanding all their care and diligence their hearts will mis-give them and those cheaters and robbers will draw on a parly and get advantage of them for the flesh will lust against the spirit so that they cannot do what and as they would Gal. 5.17 The law in the members will war against the law of the mind bringing us into captivity to the law of sin so that though to will be present with us yet how to perform we find not and thus the good that we would we do not but the evil that we would not that we do as the holy Apostle complained and lamenteth and where is the Saint on earth that may not take up the same complaint even when he is most spiritual and best employed in meditation prayer c Rom. 7.15 18 19 21 22 23 24. Though carnal hearts do not value a communion with God yet who knows what a sad affliction it is to the children of God to have their fellowship with him thus interrupted I verily believe saith (u) Mr. Burroughs gosp worsh pag. 281. a late Divine there are many that have already good assurance of Gods love in Christ that if God should speak to them as he spake to Solomon bidding him ask what he should give him who for themselves would put up this petition Oh! Lord that I may be delivered from a wandring spirit in holy duties and especially in the duty of prayer that I may thereby come to enjoy a more holy communion with thy self then ever yet I have enjoyed and such would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole world O Christian is thy deadness and wandring thoughts thus thy burden and is it the great desire of thy soul to be rid of them and art thou striving and endeavouring against them I might tell you those glad tidings which one tendered to his friend in the like case who seing him oppressed with such distempers under such sad complaints came cheerfully to him said I can tel you good news the best that ever you heard viz. as soon as ever you are in heaven you shall serve Christ without interruption and weariness which words saith (x) Thomas Shiphard in a letter from new England pag mihi 39. my Author well thought on revived the man Though the Lord will not utterly y drive out these Canaanites out of the land that they may be for our trial exercise and humiliation yet it is through our fault and negligence if they be not brought under the yoke and are not already become tributaries (z) Judg. 3.4 and ere it be long the victory shall be compleat and they shall no more molest any true Israelite ah why should the Saints be too much discouraged they will not stay long in
stand thus that either they or the magistrate must fall we are warranted to pray that rather they meet with the stroke of justice then that the magistrate and those who are with him should be overthrown in the discharge of their duty yet abstracting from such an alternative we should not desire the suddain death and ruin of enemies but rather that they may be scattered and taken captives and have time to repent the rejoycing of the Saints is not their ruine but in the deliverance of the people of God and the manifestation of the glory of God in helping his servants and making the (e) Ps 76.10 rage of man to praise him c. And there is no question but that comparatively and rather we may desire and pray that enemies may fall and be ruined then that they should prevail and oppress the Church and blaspheme the holy name of God Again 2 Obj. it may be objected ½ that there be many instances recorded in the word of curses and maledictions uttered by the Saints against their enemies and on the wicked as Deut. 27.14 c 2 Sam. 3.29 Psa 59.12 13 14 15. Psa 69.22 c. Psa 83.11 c. Psa 109.6 c. Psa 143.12 Jerem. 17.18 Lam. 3.64 Hos 9.14 Act. 8.20 c. Ans We will not say with (f) August contra Faustum lib 1. deserm Domini in morte cap. 42. optativo inquit modo usi sunt pro indicatiro Austine that these were verba sive praedicantium sive praedicentium non vota imprecantium And that these holy men did speak so either by way of prophesie prediction or by way of commination and denounciation of Gods righteous judgments against implacable enemies for the words are so clear that they will admit no such gloss But we answer that all that is recorded in the Scriptures concerning the Saints is not for our imitation 1. not their sins and infirmities which are set down rather to be our warning and copy and as to the present case who will justifie (g) Numb 11.15 Job 6.9 1 King 19.4 Jer. 20.15 17. Jon. 4.3 Moses Iob Eliah Ieremiah and Ionah their praying against themselves and cursing the day wherein they were born and the man who brought tidings of their birth c. 2. Neither what they did upon some special occasion or warrant as in the present case they might not only 1. know who were implacable enemies and devoted to destruction but also 2. have some particular command or some special impression and impulse upon their spirit moving and warranting them to pray for such and such judgments to be poured out upon such and such enemies and then we may suppose that such prayers poured out by such eminent Saints and Prophets upon such grounds and motives did flow from a pure zeal to the glory of God without any mixture of carnal passion malice and revenge O! but its hard for us to pray against Gods enemies especially if they be our enemies and have wronged us unless our hearts burn with wrath envy and rage and therefore it would appear to be safest for us not to follow such extraordinary practices but to walk by the rule commanding us to bless and not to curse especially since 1. we can expect no revelation concerning the final state of any and so may be ready to curse some elect ones whom the Lord purposeth to bless and 2. we cannot expect any extraordinary motion and impulse upon our spirits unless it come from hell or from our lusts ye know not saith our blessed Lord to some of his disciples who out of a preposterous zeal to imitate Elias would have called for fire from heaven to consume the Samaritans for not receiving their Master what manner of spirit ye are of Luk. 9.55 Let such then as will take upon them to imitat the Prophets in their extraordinary actings be sure that they are led by the same spirit and that they can produce the like warrant But as for humble Christians who dare not (h) Ps 131 â—â— exercise themselves in things too high for them they would consider that the wrath of man worketh not the righteousness of God Jam. 1.20 Our wrath and malice against men may provoke the Lord to become as an enemy to us and may hinder the execution of his righteous judgments against them but it can do us no good and them no hurt O! but if we render good for evil and blessing for cursing then will the Lord bless us and do us good 1 Pet. 3.9 and it may be no small comfort to us when we are suffering by them if with the Prophet we can say remember O Lord that I stood before thee to speak good for them and to turn away thy wrath from them who had digged a pit for my soul Jerem. 18.20 Nay according to the son of (i) Eccles 21.27 Sirack we must not curse Sathan and who curseth him curseth his own soul and the Scriptures of truth tells us that Michael the Archangel durst not bring against him a railing accusation and shall we then dare to bring any railing accusation against our brethren and neighbours When saith (k) Tu quis es qui non diligis utique tu qui oras ut homo moriatur malus or as contra malum facti est is duo mali ille male agendo tu male orando tu malus orando incipis esse quando dicis Deus occide malum te facis judicem Deum quaeris esse tortorem respondet tibi Deus nonue me in tuis malis operibus irritasti c. quare si voluntatem tuam haberem te prius occiderem antequam venires si tunc te occidissem inimicum quià ergo male orande deces me quod non feci in te c. August de sanctis serm 4. tom 10. fol. 256. Austin thou prayest for evil to thine enemy thou thy self becomest evil as he was evil by doing wrong So thou now by praying wrong and now thou takest to thee Gods office and becomest a judge pronouncing the sentence and wouldst have him to be the executioner and lictor but if the Lord had thus dealt with thee when thou wronged him and became his enemy thou had not now been to complain of thy brother ah why dost thou desire the Lord to do that to others which he hath not done to thee were it not better to imitate our Saviour on the cross pitying and praying for his enemies c. CHAP. V. When how often and how long or how much time should be spent in prayer 1 Thes 5.17 Pray without ceasing WE shall speak to the first two branches of the question joyntly (a) When and how often both being determined by the Apostle while he exhorteh us to pray continually (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indesinenter sine interusissione or without ceasing 1 Thes 5.17 And our blessed Lord Jesus propoundeth a parable to this very
of our silence and say Ah! why do ye thus hedge up and cast lets and impediments in the way by sinning against our Master and Lord and will not put to one hand to the work where is your longing and desiring will ye not do so much as cry a word with the King might do much ah know ye not that he will (u) Ps 145.19 fulfill the desire of his humble supplicants 4. The graces of the spirit as they call 1. by (x) Col. 1.9 10 11. enabling us to go they themselves being talents bestowed upon us for this very end and purpose So also 2. for preventing their decay and lest otherwise they be (y) Mat. 25.27 28 taken from us and we become unfit and unable to walk if thou restrain prayer the Lord will restrain the quickening and strengthening motions and influence of his spirit and then what deadness and coldness will seize upon the soul distempers will then creep on and lusts will begin ro reign and command O then if thou findest any fitness and disposition for the work any stirring and heat within fail while the wind bloweth if thou queâ—en the spirit by neglecting such an opportunity thou mayest be put to wait cry and (z) Cant. 5.6 complain before thou meet with such a gale again art thou indisposed findest thou much coldness and deadness to have seized upon thee O then cry for fire from heaven to fall upon thy sacrifice and beg that the spirit of life may breath upon thee do not then say I am weak and therefore must not venture to wrestle with the strong and mighty one thou knowest not well what thou sayest whilest thou wouldst make thy weakness a plea for running away from the rock of strength and defence art thou weak and is it not the Lord who must (a) Ps 80.18 quicken and (b) 1 Pet. 5.10 inable thee art thou (c) Mat. 9.12 sick and wilt thou not come to the Physician art thou (d) Ps 50.3 4.9.11 afraid and wilt thou not go where thou mayest be secure When thou walâ—est with God and art speaking to him he is engaged in thy quarrel who dare offer violence to any man while he is in the Kings presence the Saints are never so secure as while they are most fervent in prayer and the nearer access they get the more safe they are from Sathans temptations and though even then he may (e) Zech. 3.1 assault them yet he cannot hurt them nor work their ruine prayer is a main part of our spiritual armour whereby we are inabled to stand against the wiles of the devil Eph. 6.18.11 and is it not better to put on our armour then encounter temptations while we are weak and naked And thus neither our weakness nor strength neither our fitness nor indisposition may be pretended as a plea for lying by but both hold forth a strong motive and argument for drawing nigh to God Art thou strong and lively then thou art the more able and the more engaged to thy duty art thou weak and faint then draw nigh to the fountain of life and strength if conversing with the godly be a (f) See Part 3. Chap. 2. Sect. 2. mean for quickning our graces far more must fellowship with the Lord himself work this blessed effect and therefore prayer in which after a special manner we converse with God is held forth as the best mean of our edification and building up in the faith Jude 20. For as acquired habits are encreased by exercise So also the habits of grace and in prayer our faith and other graces are set a work and exercised and therefore must also be strengthned quickned and encreased 5. Our sins should send us to the throne of grace to beg pardon and mercy alas they (g) Gen. 4.10 cry for vengeance and judgements to be poured out upon us and O! should not the Echo of that dreadfull and lamentable voice alarm us to lift up our voice like a trumpet and cry mightily to the Lord to blot our our iniquities and to hide his face from their cry ah should we be silent while these bosom enemies night and day without ceasing make intercession against us and since of our selves we cannot out-cry them our voice being so weak that it cannot be heard by reason of their noise let us employ the Mediators help his blood can (h) Heb 11.24 speak and all the clamours of our sins cannot hinder the Lord from hearkning to what it saith 6. While Sathan (i) Mat. 26 41. tempteth us to restrain prayer this should provoke us to our duty when the enemy (k) 1 Pet. 5.8 9 10. goeth about like a roaring Lyon seeking to destroy us should not we flye to the city of refuge and ah whither should the child when pursued run but in to the fathers bosom 7. Our calling and holy profession our vows and manifold engagements to him in whom we live move and have our being do oblige us to walk with him depend upon him and in every (l) Phil. 4.6 thing by prayer supplication and thanksgiving to make our requests known unto him we are (m) Rev 1.6 Priests and therefore must daily offer up to our God this spiritual sacrifice 1 Pet. 2.5 we are his (n) Joh. 15.15 Ps 25.14 Friends and favourites to whom he manifests his secrets and shall we not lay out our condition to him and acquaint him with our purposes ah shall the Lord so often visit us by his Spirit by his Word and by his Works and shall he not hear from us is (o) 2 Sam. 16.17 this your kindness to your friend would you deal so with a man like your self and will ye thus (p) Deut. 32.6 requite the Lord 8. Our relation to God as our (q) Cor. 11.2 Husband (r) 2 Cor. 6.18 Father (Å¿) Joh. 13.13 Lord and Master c doth engage us to the frequent performance of this sweet and amiable duty what art thou a wife and delightest not in the presence and society of thy kind husband art thou a son (t) Hinc Academici nonnulli orbos illos utrisque carentes parentibus dicebant qui orationibus precibusque spretis ad superiorem dÃvinamque naturam converti negligebant Franc. Venet. cant 3. ton 6. cap. 15. and wilt thou not draw nigh to thy loving father what hast thou such a husband and father so great and excellent and yet so kind and condescending and dar'st thou thus undervalue his love hast thou such a master such a King and Lord to whom thou may'st thus approach and with whom converse so familiarly and wilt thou not improve this priviledge ah shall he stoop so low to thee and wilt thou despise thine own mercies 9. As our relation to God So also our relation to our brethren and fellow-servants doth oblige us to this the (u) Jer. 8.20 harvest is past and the summer is
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 Pâ—â— mor. de prof virt pag. â—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 â—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
to open the gates of heaven Hence the exhortation to pray alwaies Luk. 18.1 2 Thes 5.17 c. importing at least that there should be no such intermission of prayer as may occasion deadness and indispose us for that duty 13. A giving way to a slight lazy dead and superficial performance of this solemn duty if we accustome our selves to do the work of the Lord negligently we will find no small difficulty to scrue up the pins and to bring the heart in tune again weak acts (h) Aliqui actus ab habitu procedentes diminumt ipsum ut pote cum neglig enter fiunt apud Thom. 1 2. quast 52. apt 3. in 〈◊〉 weaken the habit and principle and beget an inclination to do remisly and negligently or rather an impotency and inability to act (i) Ahorse that is used as mili orio carri burdens is not fiâ— for a journey be is so used to a slow pace that he will not leave it vigoriously and to purpose the sluggard will not purchase a meal by his work our lazy spiritual performances as they cannot procure So neither do they bring with them meat in their mouth whereon the soul should live they bring with them no heavenly in fluence and thus the new man for want of daily refreshment must become (k) We wil not now at any length debate the question concerning the growth and decay of grace with learned Mr. Ford affirming that no gracious babit can properly be said to grow or decay but only in respect of the acts that flow from it in that it may be clogâ—ed and obstructed as to its operations But remove these obstructions and grace will act as vigorously as ever it did Spir. of Adopt cha 43 pag. 499. We having here supposed as we thought with all Divines and asserted the contrary we shall only ad some few particulars in a word for preventing such a mistake And 1. that the great School-man Suarez professeth that he never read any Divine who affirmed that the habits of grace were so indivisible that they could admit no growth or decay yea or who durst deny that actually and de facto they did not grow and encrease Suar. de grat lib. 9. cap. 2. sect 3. Hence he doth not dispute but supposeth that in every grace there is a sufficient latitude of degrees within which as it may grow So it may decay ibid. lib 11. cap. 8. sect 1. It s true the popish Schoolmen albeit they plead for the growth of grace yet deny that actually there is any partial decay of it but upon such grounds as all orthodox Divines will abominate viz. Because all and every mortal sin doth not diminish but totally destroy and remove grace and venial sins as they do not abolish and take away So neither can they weaken and diminish the habits of grace Thom. 2 2. quoest 24. art to in corp Bannez in loc Suar loc cit Dur. alii in 1. sent dist 17. Lugo de fid disp 16. sect 4. Becan de chari cap. 22. quaest 6. But laying aside that vain distinction of mortal and venial sins and that opinion concerning the Saints apostacy none of them wiâ—l deny that grace may as truly be said to decay as to grow vid. Suar. loc cit lib. 9. cap. 2. sect 24. In gratia ipsa non deest latitudo graduum ratione cujus possit successive amitei ac prius minui quam omnino pereat nibil ominus tamen ex defectu causarum corrumpentium c But 2. to speak to these severally and first as to the growth of grace the Scripture is most express in several places this the Father of the possessed prayed for Mark 9.24 this we are exhorted unto 2 Pet. 3.18 Secondly if we come to particulars may not â—â—ith hope love c be encrealed and why do we use the means if our state be not be tered thereby and why do we trade any more if our talents do not multiply and encrease by a right and diligent imp ovement of them Thirdly shall not grace at length be perfected aed is it not now on the way to perfection and shall we imagine that there is no progress made in that way c. 2. As to the decay of grace through the withdrawing of the Spirit because of our negligence and folly 1. if Adam lost a greater stock as all grant albeit the learned Dr Twisse doubts whether or not he lost all grace vind grat pag. 751. why may not we who are weaker loss a part and some measure of ours Hence our Divines while they are pleading against the total and final apostacy of the Saints affirm that the perseverance of the Saints doth not flow from their own strength or from the nature and measure of grace they have received but from the fâ—â—e promise decâ—ee and appointment of God and the custody of the Spirit si fidem spectemus quoâ—d naturam suam amitti potest perire sed si c. Perkin de praedest libâ—â— err 8. â—ect 5 vid. etâ—am Twis in sect 4. It s true that according to the tenor of the covenant of grace the Jewel cannot totally be lost the seed of God must remain 1 Joh. 3.9 gracious habits cannot be lost saith Perkins secundum esse yet they may be diminished secundum gradam aliquem yea if we look upon them in their own nature or in relation to us they may altogether perish or decay ipse habitus inquit Perk loc cit sect 10. sive potentia fidei per se amitti potest sed propter gratiam confirmantem non perit fides secundum esse sed minuitur secundum gradum aliquem hinc sequitur posse minui communionem cum Christo sed non posse solvi unionem 2. If in different beleevers there be a different measure and degree of grace some being weaker some stronger why not also in one and the same subiect and why may not a strong Saint by his fall lose some of his strength and become weaker and why did David complain that his bones were not only weakned but as it were broken Ps 51.9.3 Why was the Church of Sardis exhorted to strengthen that which was ready to die Rev. 3.2 if their graces were not on the decaying hand I willingly grant that as the habits of grace are not produced by our acts So neither are they physically and efficiently encreased thereby or thus diminished by the contrary acts of sin yea the very Jesuits do affirm the same which also is aâ— some length confirmed by Jo. de Lugo de fid disp 16. sect 4. where also he sheweth the difference as to this point that is between natural and gracious habits sect 77. vid etiam Suar. de grat lib. 8. cap 4. but the Spirit being provokt to depart and withdraw his influence proportionably to his departure ob defectum causae conservantis and this decay of grace usually is accompanied with an obstruction of that little