Heauen opened VVherein the counsaile of God concerning mans saluation is yet more cleerely manifested, so that they that haue eyes may come and se the Christian possessed and crowned in his heauenly kingdome: which is the greatest and last benefit we haue by Christ Iesus our Lord. Come and see. First, written, and now newly amended and enlarged, by Mr. William Cowper, minister of Gods word.

Verse 15.

For yee haue not receiued the Spirit of bondage to feare againe, but the Spirit of Adoption, whereby we cry Abba Father.

THe Apostle to strengthen this former argu∣ment,* 1.1 sets downe a short description in this and the subsequent verse, of a threefold opera∣tion which the spirit maketh in them whom he leadeth: for first, he is vnto them a spirit of bon∣dage, working feare: secondly, hee is a Spirit of Adoption, working loue through the sense of Gods mercie, for he not onely makes them whom he leades the Sonnes of God, but intimates vnto their spirits Gods loue towards them, which otherwise was vnknowne vnto them: and thirdly, hee is a Spirit of intercession, making vs to goe with boldnes to the throne of grace, and call vpon God as vpon our Father. Of the which the first part of his argument is made cleare, that they vvho are led by the spirit of GOD are the Sonnes of God, yea, by the testimonie of the Spirit they themselues know that it is so, and therefore in most homely and humble manner acknowledge him for their Father. This the Apo∣stle propones in such a manner that he applyes it particular∣ly to the godly Romanes, vnto whom he writeth, Yee haue not (saith he) receiued againe the Spirit of bondage vnto feare, as ye did in the time of your first conuersion; ye haue pro∣ceeded further, and haue experience of his other operati∣ons, then yee felt him casting you downe with the sight of your sinnes, but now yee feele him comforting you and raising you vp vvith the sense of Gods loue and mercy to∣ward you in Iesus Christ.

The spirit of God is called a Spirit of bondage vnto feare,* 1.2 not as if he had made them in whom he worketh slaues or bond-men, but because in his first operation hee rebukes them of sinne, in vvhom he worketh, and lets them see that bondage and seruitude vnder which they lye, vvhich works

in them an horrible feare, but in his second operation hee is a spirit of Adoption, making them free who were bound before; comforting them vvith the sight of Gods mercie, whom before he terrified with the sight of their owne sinnes, to the one hee vseth the preaching of the Law, which dis∣couers our disease; to the other the preaching of the Go∣spell, which points out the Physition. As the proclayming* 1.3 of the Law wrought a terrour in their hearts who heard it, so doth the preaching thereof: for who can heare himselfe accursed and condemned by the mouth of GOD, and not tremble? Iohn the Baptist began at the preaching of the Law, Now is the ax•• laid to the root of the tree, euery tree that bringeth not forth good fruit shall be hewen downe and cast into the fire: then hee proceeded and poynted out the Lambe of God that takes away the sinnes of the world; by the first hee prepared a way to the second: for his Auditours being cast downe in themselues vvith the threatning, enquired earnestly what shall wee doe then that wee may be saued? and were glad to heare of a remedy. It is out of doubt, that they who are not touched with a remorse for their sinnes, nor a feare of the wrath to come; and into vvhose hearts neuer entred that care, what shall I doe that I may be saued? haue not knowne as yet so much as the very beginnings of sal∣uation.

Wee are not then to thinke here, that the Apostle is* 1.4 comparing the Godly vnder the Gospell, with the Godly vnder the Law, but hee is comparing the Godly vnder the Gospell with themselues; their second experience of the operation of the Spirit vvith the first: it is true that once (saith hee) yee receiued the Spirit of bondage working feare, this was his first operation in you, but now yee haue expe∣rience of another, and are made partakers of a more ex∣cellent operation, hee is become vnto you a Spirit of A∣doption, by vvhom yee call vpon God as vpon your Fa∣ther.

For the Godly vnder the Law vvere partakers of this

same spirit of Adoption, which we haue receiued, and were* 1.5 vnder the same couenant of Grace, but it was exhibited to them vnder types and figures: for the couenant of vvorkes, whereof this was the summe, Doe and liue, being broken and dissolued in Paradise through Adams transgression, incon∣tinent the Lord bindeth vp with man the other Couenant of Grace whereof this is the summe, beleeue and liue. All the* 1.6 godly Fathers before and vnder the Law looked for life in that blessed seede of the woman, Iesus Christ, whom they beleeued was to be manifested in the flesh, and so they were saued: but as I said, they had this couenant signified vnder legall ceremonies and shadowes, which were to be abolished at the comming of the Lord Iesus, as now they are and in this respect the Apostle in that Epistle to the Hebrewes cal∣leth it an old Cou••nant, which was to be disanulled, not in re∣gard of the substance but of the manner of the exhibition thereof, for all they who haue beene saued from the begin∣ning, are saued euen as we are, euen by faith in Iesus Christ, but as for that manner of exhibition by which it was propo∣sed to the Fathers, it is now abolished. And this for vnder∣standing of the words.

For ye haue not receiued. It is here to be obserued, that the* 1.7 Apostle calleth vs receiuers of the Spirit of adoption, for it warneth vs that God is the giuer, and that therefore wee should be humble in our selues, and magnifie his rich mer∣cie toward vs, for what hast thou O man, which thou hast not* 1.8 receiued? and herewithall wee are admonished to account much of those meanes by which the Lord communicateth his spirit vnto vs. The Lord might haue illuminated the* 1.9 minde of that Eunuch by the mediate working of his owne Spirit and made him vnderstand that Scripture which he was reading without an Interpreter, but it pleased him to doe it by the ministrie of Phillip: hee might in like manner haue* 1.10 communicated his holy Spirit to Corn••lius and his friends, but he would not doe it but by the ministrie of Peter, hee commanded therefore Cornelius to send for him to Ioppa,* 1.11

where it is very worthy of marking, that in the very time of Peters preaching, the holy Ghost fell vpon the hearers: for it should moue vs to reuerence the ordinance of God. It hath pleased the Lord by the foolishnesse of preaching to saue* 1.12 so many as beleeue, and so many shall beleeue as are ordayned vnto eternall life. Be content therefore to receiue saluation by such meanes as God in his wisedome hath concluded to giue it, thinke not that yee can be contemners of the word, and partakers of the spirit: if yee be desi••ous to receiue this spirit of adoption, reuerence this ministrie of the word, by which the Lord communicates his spirit to such hee will saue.

To feare a••aine, &c. It is here to be enquired, seeing none* 1.13 of the children of God liues on earth without feare, how is it the Apostle sayes we haue not receiued the spirit of bondage to feare againe. That distinction of seruile and filiall feare, (by the one whereof the wicked feare God for his iudge∣ments, and the godly for his mercies,) will not resolue this doubt, for the godly also feares God for his iudgements, my* 1.14 flesh trembles for feare because of thy iudgements: otherwise the threa••nings of Gods word were not to be vsed to Gods children, if they were not to be feared. Wee are therefore to* 1.15 consider that there are fiue sorts of feare mentioned in the booke of God. The first, is a naturall feare: the second, a car∣nall feare▪ the third, •• seruile feare: the fourth, a filiall feare: the fist, a D••abolicall feare.

The naturall feare is one of the affections of the soule▪* 1.16 created by God; Adam was endewed with it in the state of innocencie, and our blessed Sauiour wanted it not, of whom it is written, that when hee entred into the garden he began to be afraid. As for carnall feare, the obiect whereof is flesh,* 1.17 or at least that which flesh may doe, it is a great enemie to godlinesse, and therefore our Sauiour forbids it, feare not* 1.18 them who are able to kill the body, but feare him who is able to cast both soule and body into hell fire: yet are the dearest of Gods children subiect vnto it. This feare made Abraham

deny that Sarah was his Wife; made Peter denie that Christ was his Lord; this feare made I••nas refuse to goe to N••niuie, and made that worthy Prophet ••amu•••• vnwilling to annoint Dauid, for he feared least Saul should slay him: yet are they so subiect vnto it▪ that the feare of God at length ouercomes in them. The third so••t is seruile feare, the obiect whereof* 1.19 is the iudgements of God onely: and this is proper to the wicked, they feare the plagues of God, but so that they loue their sinnes, and hates and abhorres euery one that doth snibbe or restraine them in the course of their sinnes. The* 1.20 fourth is filiall, so called because it is proper to the sonnes of God; they doe not onely feare him for his iudgements, but loue him and feare him for his mercy: mercy to with thee* 1.21 O Lord, that thou mayst be feared. As for the D••abolicall feare,* 1.22 Saint Iames sa••th, the Diuels know there is a God, therefore they feare and tremble; th••y haue receiued within them∣selues* 1.23 the sentence of damnation, they know it shall neuer be recalled they seeke no mercy, nor shall they obtaine it: and the seruile feare of the wicked shall at the last end in this de∣sperate feare of the damned finding themselues condemned, without all further hope of mercy, they shall tremble and feare continually.

Of this it is euident that the feare whereof here he speaks* 1.24 is the first part of filiall feare, namely, a feare of that punish∣ment which is due to sinne, and to the godly is an intro∣duction to worke in them feare of God for his mercies, con∣ioyned with loue: so then his meaning is cleare, albeit in the time of your first conuersion, you were striken with a feare of that wrath which is the recompense of sinne, yet now the spirit of adoption hath not onely released you of that feare of damnation, which you conceiued at the first, through the knowledge of your sinnes, but hath also made you certaine of saluation, and assured that God is become your Father in Christ Iesus.

In the wicked the feare of Gods vvrath once begunne encreases daily, till it proceede as I spake, to that desperate

feare of the damned, but in the godly the feare of Gods* 1.25 iudgements is but a preparation to the loue of GOD, feare shall not alwayes abide in their hearts, for when God shall crowne them with his mercies, and his loue in them shall be perfect, then perfect loue casts out feare: therefore Au∣gustine compares the feare of Gods iudgements in the godly to a Needle, that goes through the ••eame, and prepares in it a place for the thread, which is to rema••••e: so doth the feare of Gods iudgements goe through the secret seames of the heart, and prepares a place for the loue of God, which shall abide and continue for euer in the godly, when feare shall be away. The Lord at the first deales hardly vvith* 1.26 his children, as our Sauiour delt with the woman of C••naan, whom he comforted at the last; and as Ioseph entreated his brethren roughly, whom at the last for tender compassion hee embraced with many teares: but all these terrours and feares wherewith GOD humbles his owne are but prepara∣tiues to his consolations; at the length hee shall make it knowne to them▪ that he is their louing father: as for the wicked, though they haue not suffered from their youth the terrours of God, it is because they are reserued for them.

Neither are they euen now exempted from their owne* 1.27 feares, for albeit there were none to reproue them, their owne consciences sends out accusing thoughts to terrifie them; and if at any time they shall heare the word of God faithfully and with power deliuered vnto them, then doe they much more tremble & feare: for the word strengthens the conscience to accuse and terrifie them, but feare is both the first and last effect it workes in them; and therefore is it that being so oft disquieted with hearing of the word, as Foelix was with the preaching of Paul, they are no more de∣sirous to heare it but rather hates it and abhors it, because it testifies no good vnto them, more then Micaiah did to Achab, and so they neuer attaine to this other operation of the spirit, they are not transchanged by hearing, into the similitude of the sonnes of GOD, neither receiues that

comfort which comes by feeling the loue of God in Iesus Christ.

The spirit of Ad••ption, Adoption is eyther naturall or* 1.28 spirituall; the spirituall Adoption is eyther of a whole Na∣tion, and so the Apostle saith that the Adoption pertained to the Israelites, because the Lord chose them to be a pecu∣liar people to ••i••selfe; or then it is of particular men, and so it is a benefit belonging to the children of GOD onely;* 1.29 and of it speakes the Apostle in this place. Naturall Adop∣tion the Lawyers define it to be, ••ctum leg••••imum ••••itan∣tem naturam, repertum ad corum s••latium qui liberos non ha∣bent, A lawfull act imitating nature, sound out for the com∣fort of them who haue no children of their owne: but spi∣rituall adoption differs farre from it, for it is a lawful act, not* 1.30 imitating, but transcending nature, found out by the Lord our God, not for the comfort of a Father that wants chil∣dren, but for the comfort of children that wants a Father. We being by nature miserable orphanes, hauing no Father to prouide for vs, it pleased the Lord our God to become our Father in Christ, and to make vs by Adoption his sons and daughters, not for any benefite hee receiues of vs, for nothing can accresse, by the meanes of any creature, to that most high and al-sufficient maiestie, S••d vt haberit, in quem sua benefi••ia coll••caret, but that hee might haue some, vpon whom to bestow his benefits, for the declaration of the glo∣rie of his rich mercie.

Yet both the Adoptions agrees in this, that they flow* 1.31 from the pleasure and good will of him vvho is the adop∣tant, and that they giue to him, who is adopted the priui∣ledges of a Sonne, which by nature he hath not, but where the naturall adoptant cannot change the nature of that man whom hee hath adopted to be his Sonne, no more then Moses, qui Aethiopissam duxit, sed non potuit Aethiopissae mutare colorem, who married an Aethiopian vvoman, but could not change the Aethiopians colour: but the Lord our God, were wee neuer so blacke, if hee marry vs hee shall

make vs beautifull; if by the grace of Adoption he make* 1.32 vs his sonnes, by the grace of Regeneration hee shall al∣so make vs new creatures; all the sonnes of GOD are made partakers of the Diuine nature. Take heede there∣fore vnto your liues and conuersations, for if ye goe on to spend the remanent of your dayes after the inordinate lusts of the flesh, and walke on in gluttonie and drunkennesse, in chambering and wantonnes, in adulterie, in strife and enuy, in couctousnesse, and such other workes of vncleannesse, wherein many among you doe yet continue, wee must say vnto you that ye haue not God for your Father, but ye are of your father the Diuell, because ye doe his workes: ex∣cept wee see in you the Image and superscription of God, and that ye haue engrauen in your conuersation, as Aaron* 1.33 had vpon his frontlet, Holinesse to the Lord, we cannot blesse you in the name of the Lord, nor acknowledge you for such as are his by Adoption.

And of this againe wee marke that the sonnes of God* 1.34 know most certainely that God is become their heauenly Father; for in this they are taught of God by his owne spi∣rit to acknowledge him and call vpon him with boldnesse as vpon their Father. It is therefore a vile errour which that most comfortlesse religion of the Papists renders to them who seeke comfort in it, that no man in this life can know whether he be beloued or hated of God, nor can haue any certaine knowledge of his owne saluation, except it be by extraordinarie reuelation; we improued it at length in the ninth verse. It is true naturall children may be ignorant of their earthly Father, and puft vp with a vaine conceit, that they are descended of a more noble parentage then indeed they are: as the ••latterers of Alexander would haue him to thinke that hee was the Sonne of Iupiter, and not of Phillip, but being wounded in a battell, hee was taught by experience that hee was the mortall Sonne of a mortall Father, and therefore smyling vpon his ••latterers hee said vnto them, this bloud seemeth to mee not to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, not like the strong bloud of GOD, but the bloud of man. But as for the Children of God, they can not be deceiued of their generation they know that God is their Father, and with greater homelinesse and more free∣dome of spirit yea and surer knowledge they call God their Father, then any son in the world is able to call on his earth∣ly Father.

Whereby we cry. The Apostle here doth teach vs that it* 1.35 is by the spirit of Adoption wee pray vnto God: without that Spirit men may speake of God, but without him they cannot speake vnto God: Prayer is a proper action of the sons of God. The Apostle describing them who are Saints by calling, saith, they are sanctified by Christ; and call vpon the name of the Lord Iesus: hee ioynes these two together, to tell vs that they who are not called by God, and sancti∣fied in Christ, cannot call vpon him; as for prophane men it is certain they cannot pray: though they repeat that pray∣er: Our father which art in heauen, what else doe they but multiply lyes as they multiply words?

Onely the spirit of Adoption teacheth the Children of* 1.36 God to pray: Prayer is vnto them like that firie Chariot in the which Eliah was caried from earth to heauen; by it they are transported to haue their conuersation with God, and speake to him in so familiar a manner, that they know not those things which are beside them, neyther see they those things which are before them; being in the body, they are caried out of the body, they present to the Lord sighs which cannot be expressed, and vtters to the Lord such words as they themselues are not able to repeat againe: and that all this proceedes from the operation of the Spirit who bends vp their affections and teacheth them to pray, is euident by this, that when this holy Spirit intermits or relents his work∣ing in them, they become senselesse and heauy harted, more readie to sleepe with Peter, Iames, and Iohn, than to watch* 1.37 and pray with Iesus; yea suppose it were in the very houre of tentation.

Wee cry, &c. The Apostle you see reckons himselfe a∣mong* 1.38 others who cryes by this Spirit of Adoption; though the children of God be many, yet seeing they all are led by one spirit, they should all cry for one thing vnto God: the assemblies of the Church militant on earth should resemble as neere as they can, the glorious assemblies of the Church triumphant in heauen: many are they who followes the Lambe, their voyce is like vnto the voyce of many waters, yet they all sing but one song; so should there be among vs that are Christians, but one voyce, specially when we meete in the publike assemblies of the Church, though wee were* 1.39 neuer so many yet our affections and desires should concur in one, and all of vs send vp one voyce to the Lord. Wee see that in nature coniunction of things which are of one kinde, makes them much stronger; many flames of fire v∣nited in one, are not easily quenched; many springs of water if they meet together in one, make the stronger riuer, but being deuided are the more easily ouercome. Saint Iames* 1.40 saith, the prayer of one righteous man auailes much, if it be powred out in faith, what then shall we thinke of the prayers of many? Oh what a blessing might wee looke for, if vvee could ioyne in one to call vpon God? but now alas, where one with a contrite hart cryes to God for mercie, how many by continuance in sinne cryes to him for iudgement? what maruell then the arme of the Lord be shortned toward vs, and he doe not help vs?

As they who resolue to lift any heauie burthen ioyne* 1.41 their hands together vnder it, and so by mutuall strength makes that easie to many, which were impossible to one: so when we are assembled together to lift from off our heads, by vnfayned repentance, that burthen of the wrath of God, which our sinnes hath brought vpon vs, if there be among vs no deceiuers, but that euery man in the sinceritie of his heart, ioyne his earnest supplication with the prayers of his brethren, what a blessing may wee looke for? Take heede therfore how you behaue your selues in the holy assemblies

of the armes of God, how you cry with your brethren; if yee be deceiuers yee shall not be partakers of that blessing which shall come vpon them vvho worship him in spirit and truth; where they shall goe home to their houses iusti∣fied, and reioycing, through the testimony of the spirit, that their sinnes are forgiuen them▪ ye shall go out as Cham went out of the Arke, more prophane than yee came in, with the curse of God vpon you, because yee set not your hearts to seeke his blessing.

Neither is this vnion of our desires onely to be obserued* 1.42 in our publike prayers, but in our priuate also: so our Saui∣our taught vs to pray, as remembring others with our selues, Ou•• Father, and not my father onely; to tell vs that in the armes of our affections wee should present our brethren to God with our selues. We greatly offend the Lord when wee haue finished our prayers so soone as wee haue powred out some few petitions for our selues, as if Gods glorie vvere to be aduanced in no other but in vs alonely. If Abraham pray∣ed for Sodome, because he knew that Lot was in it, shall we not pray for Ierusalem, wherein are so many of his sonnes and daughters, his Lots indeede and chosen inheritance? Wee are now all in Christ made Priests to our God, and* 1.43 therefore as Aaron when hee went in before the Lord car∣ried with him on his breast in twelue precious stones, the names of the twelue tribes of Israel, so are wee in our pray∣ers to God to present in our hearts with our selues, the rest of our brethren.

This is for them who forgets the fellowship vvhereunto* 1.44 they are called, vvhile they professe themselues to be the daughters of Ierusalem, and yet neglect to pray for her peace, they declare themselues to be but bastard children. Yet their negligence is tolerable in regard of the malice of others, who make a iest with their mouthes at the diuisions of Reuben; and with the prophane Edomite, reioyces at the desolation of Israel: they encrease with their speech the dis∣ease of the paralitique body of this Church, but labours

not to binde it vp by their prayers; with cursed Cham they make a sport of the nakednesse of their father, if they can see it, but couers it not with blessed Sem, therefore shall his blessing be far from them.

Wee cry. Prayer is called a crying, not in regard of the* 1.45 loudnesse of the outward voyce, but earnestnesse of the in∣ward affection. It is true that in publike prayers, hee who is the mouth of the rest, should speake so that others may follow him, and know vvherein they should say, Amen: neither is it vnlawfull in priuate Prayer circumstances of time and place permitting it; yea rather the voice rightly and sincerely vsed, is profitable to waken the affections, to hold vp thy hands vvith Moses, to lift vp thine eyes to∣ward* 1.46 God with Stephen, to aduance thy voyce vvith Da∣uid, if with these also thou ioyne thine heart, as did De∣borah, this is to make a sweet and pleasant harmonie vnto the Lord.

Yet none of these, the last accepted, is absolutely neces∣sarie* 1.47 in Prayer. Moses his tongue was silent at the red Sea, (for any thing we read) yet his affection and desire vvas a loud crying voyce vnto God: Anna in the Temple pow∣red out her hart vnto God, suppose Eli heard not her voice. The Lord needes not the tongue to be an interpreter be∣tweene him and the hearts of his Children, he that heareth without eares, can interpret the prayers of his own children vvithout their tongue.

Some prayes vvith their lips onely, these are accursed de∣ceiuers,* 1.48 let vs leaue that to hipocrites; some praies both with heart and mouth, and these doe vvell to glorifie God vvith both, because hee hath redeemed them both: others haue their tongues silenced, and can speake no more then Za∣charie, when hee vvas stricken with dumbnesse, yet are the desires of their hearts strong cryes in the eares of the Lord of hoasts: hee that knew Ieremy and Iohn the Baptist in the wombe, and saw Nathaniel vnder the figge-tree, doth also know the prayers of his children conceiued in their hearts,

though they should neuer be brought forth by speach of the mouth, and this for their comfort, who through extre∣mitie of sicknesse, or otherwise are not able to vse their tongues in prayer to God.

Farther wee learne here, that the Parent which begets* 1.49 Prayer, is the Spirit of Adoption, the mother that conceiues it, is the humble and contrite heart, for no proud, vncleane and hard heart can pray vnto God; the wings whereby it* 1.50 ascends, are feruencie and an heauenly disposition; feruency is noted in the word of Crying, for as in crying there is an earnestnes of the powers of the body to send out the voice, so in prayer should there be an earnestnesse of the powers of our soule to send vp our desires. As incense without fire makes no smell, and therefore the Lord commanded it to be sacrificed with fire in the Law: so prayer without fer∣uency sends vp no sweet smell vnto the Lord. Our heauenly disposition required in prayer is collected out of this that hee to whom wee speake is our Father in Heauen, if our mindes be earthly, we can haue no communing with him that is in heauen; wee must therefore ascend in our affecti∣on, enter within the vaile, if wee would speake familiarly with our Father: Prayer this manner of way sent vp, and presented to our aduocate and intercessor the Lord Iesus, out of the hand of Faith, cannot but returne a fauourable answere, if not at the first, as in the very time of Prayer, Daniel receiued his answere, yea at the beginning of his sup∣plication,* 1.51 as the Angell Gabriel informed him, the comman∣dement came forth to answere him, yet shall not the Lord faile in his owne good time to fulfill the desires of them who feare him.

Manifold examples of holy Scripture lets vs see that* 1.52 Prayer this way powred out vnto God is most effectuall. At fiue sundry petitions did not Abraham bring the Lord from fiftie to ten? euery petition returnes to Abraham some vantage, faine would Abraham had Sodome preserued for Lots cause: at his first request hee got this answere, that the

Lord would spare it for fiftie righteous mens sake, if they might be found in it, but at the last from fiftie hee brings him to ten; as long as Abraham prayed the Lord answered, and for euery petition hee yeelded something to Abraham: and most comfortable it is that the Lord ceases not from answering, till Abraham ceased from asking any more.* 1.53 When Peter prayed vpon the house top he fel into a trance, and saw a heauenly vision; when Iesus prayed vpon Mount* 1.54 Tabor he was transfigured; and if at any time the children of GOD be transformed from an earthly disposition to a heauenly, they finde in their owne experience that it is in the time of prayer.

Sathan for this cause is a most troublesome enemy to the* 1.55 exercises of the word, and of prayer: because the one is the mother, the other is the nurse of all the graces of God in vs: eyther he makes them lightly to esteeme the exercise of prayer, or then doth what hee can to interrupt them in it: as that Pithonisse interrupted Paul while hee was going to* 1.56 pray, so hath that aduersarie a thousand wiles, whereby ey∣ther before prayer, he seekes to diuert them to some other businesse, or in the action to trouble them and diuide the powers of the soule by vncomely and prophane motions: If Iehoshua stand before the Lord, Sathan shall stand at his* 1.57 right hand to resist him. Vnlesse therefore with Abraham we driue away the rauening birds from our sacrifice, vnles with the Israelites wee stand on Ierusalems wall, with a wea∣pon ready in our hand to repell the aduersarie as oft as he comes to stay the worke of God, it is impossible that our hearts can continue in feruent prayer to God.

Yet the restlesse opposition of the aduersarie should not make vs to breake off this exercise of prayer, but the more we finde Sathan angry at our prayers, the more should wee be prouoked to pray; if he felt not himselfe hurt, and his kingdome weakened by our prayers, he would not so busily trouble vs in prayer: yee see hee troubles vs not in such exercises as troubles not him; speake as long as you will of

vvorldly affaires, refresh the body with eating and drinking, exercise the body in playing, in these and such like hee in∣terrupts vs not, because they offend him not, but if vvee goe by prayer to vvound the head of the serpent, then vvill he doe vvhat he can to sting vs.

And herewithall let vs remember that any other practise* 1.58 of religion men may omit it and be excusable, but the neg∣lect of prayer cannot be excused. It may be at a time thou hast not giuen almes to the needy, because thou hadst it not, it may be thou hast not come to heare the vvord, because thou hast beene diseased, but as for the neglect of prayer, wherewith wilt thou excuse it? labouring with thy hands in thy vocation, needs not to hinder the lifting vp of thy hart vnto God, if thine heart be good, euery time & euery place is conuenient for prayer; with Ieremy thou maist pray in the* 1.59 prison, with Daniel in the denne, vvith Ionas in the Whales belly, vvith Dauid in the bed, vvith Isaac in the fields, with Iesus on the mountaine; for thou thy selfe art the temple of the liuing God, the sanctuarie vvherein hee will be worship∣ped, and shouldst alway carry about vvith thee, and within thee, that golden Alter whereupon incense should be euery morning and euening sacrificed vnto the Lord thy God, so that if thou doe not pray it is because thou vvilt not.

Abba Father, &c. But vvhat is this that the spirit tea∣cheth* 1.60 vs to cry? the Apostle saith that he teacheth vs to cry vpon God, as vpon our Father. Is this inough in prayer to call vpon GOD thy Father? yea if thou canst so call him from this spirit of Adoption (for all Gods children are not indued with a like grace of prayer) it is effectuall inough to draw downe vpon thee all those blessings vvhich the Lord communicates to his sonnes, his name shall be sanctified in thee, his kingdome shall be aduanced in thee, he shal teach thee to doe his vvill thou shalt not want thy daily bread, he shall forgiue thee thy sinnes, and preserue thee that thou fall not into tentations; all comfort rests vnder this name of a father, if thou canst so call him in saith, the riches of his mercies are thine.

As the heauens are aboue the earth, so are his thoughts* 1.61 aboue ours: if then earthly fathers carrie so kindely an af∣fection toward their children, vvhat louing affection may vvee thinke is there in our heauenly Father toward vs? Shall I cause others to beare (saith the Lord,) and remaine barren my selfe? shall the Lord communicate to men the name and heart of a Father and fill them with compassion toward their children, and shall hee himselfe to vvhom the name of a Father most properly belongs, vvant the heart and compassion of a Father toward his children? let it be farre from vs so to thinke. Seeing the Lord will haue such tender mercy in vs that are mortal creatures, that not onely seauen times, but seauentie times seauen times vvee forgiue our brother in the day, vvhat readinesse to forgiue the sins of his children must there be in himselfe? and seeing our Sauiour in the Gospell points out so great a commiserati∣on* 1.62 in that earthly Father toward his prodigall Sonne, that when he saw him a farre off comming homeward, hee ranne and met him, and sell vpon his face and kissed him, vvhat louing kindnes may vve looke for at the hands of our hea∣uenly father, if we doe repent of our wandrings, and resolue w••th our selues to returne vnto him?

Againe, wee see here that the holy Spirit teacheth vs to* 1.63 pray to none but to our Father: whom shall wee follow as Schoole-maisters in prayer? If wee vvill be instructed of* 1.64 the Lord. Call vpon ••ee in the day of thy trouble, and I shall deliuer thee, and thou shalt glorifie mee: If wee vvill be taught by Iesus Christ, after this manner (saith hee) shall yee pray:* 1.65 Our Father which art in Heauen: If yee would know how the Spirit teacheth vs to pray, the Apostle here telleth you▪ hee teacheth vs to cry Abba Father: these three are one, and deliuers vnto vs one truth: what better Schoole-mai∣sters to teach vs a true forme of acceptable Prayer vnto God can wee haue then these? and therefore that doctrine which teacheth to pray to Angels or Saints departed, must proceed from the spirit of errour, for wee are here otherwise

taught of God: we cannot saith the Apostle call vpon him in whom we beleeue not. As for the Angels wee beleeue that they are, which the Saduces did not, but we beleeue not in them, and therefore will not pray vnto them. In all the old testament we read no prayer made to Abraham, albeit* 1.66 hee was the father of the saithfull, none to Isaac, or Iacob, or Moses, or any other of the Fathers departed. In a hundreth and fiftie Psalmes, no prayer is made to Cherube or Sera∣phin, though they in their Psalter of the Virgin, haue tur∣ned ouer all the prayses and petitions made to the Lord into petitions to our Lady, as if where Dauid saith O Lord* 1.67 rebuke mee not in thine anger, wee were all to say, O Ladie rebuke me not in thine anger, and O Lord thou art my righ∣teousnesse,* 1.68 O Lady thou art my righteousnesse, and so forth in the rest: but wee may boldly say with Bernard, libenter* 1.69 certè gloriosa virgo tali honore carebit, the glorious Virgin is willingly content to want such honour. The Angell would not suffer Iohn to prostrate before him, doe it not (saith hee) I am but thy fellow seruant: this one of those blessed spirits* 1.70 witnesses to vs in the name of all the rest, that it is the will of the Saints of God in heauen, that wee who are vpon earth should reserue to the Lord his owne worship, and giue no part thereof to creatures, yea they are offended when that honour is offered to them which is due to the Lord.

Where if that common obiection be brought which Am∣brose* 1.71 did obuiate in his time, posse nos per istos ire ad Deum, sicut comites peruenitur ad regem, that men by such mediators may goe to God, as they goe to Kings by those who are ho∣norable in their courts; to them we answere with him, hoc est misera v••i excusatione, this is to pretend a miserable ex∣cuse: for men goe to kings by courtiers, because the king is but a man, & ad Deum autem quem nihil latet promirendum, suffragatore non opus est sed mente deuota, but as for the Lord from whom nothing is hid, there needs no such pro∣cutor to make him fauourable vnto vs, onely there is re∣quired a deuout minde, for in whatsoeuer place hee who is

truely godly speakes vnto God, the Lord shall answere him

And lastly, that the Apostle here ioyneth two words of* 1.72 sundry languages, Abba Father, it is to teach vs that euery tongue is sanctified to the vse of Gods children, and that it is lawfull for vs to pray in any language, if so be wee vnder∣stand it; but to binde people to pray in a language, they vn∣derstand not, or for him that should be the mouth of God, in the exercise of diuine worship, to speake to the people in a strange language which they vnderstand not, is a sacrile∣gious tyran••ie. That which God powred out as a curse on* 1.73 the first Babell, that one of them vnderstood not what an∣other said, and the people knew not what the builder•• ••ra∣ued, in the second Babel is receiued as a blessing. The Cal∣deans a fierce and cruell nation were sent against the Iewes, speaking to them in a language which they vnderstood not, to punish in them the contempt of the voice of God, which they would not learne nor vnderstand: and now the mes∣sengers of Antichrist, a cruell and mercilesse people, are come out speaking to the world in an vncouth language, for punishment of them that receiued not the loue of the truth. A faithfull seruant of the Lord had he neuer so many languages, had rather speake in the Church fiue words with vnderstanding, that others might be instructed, than ten thousand otherwaies: he is but an hireling and a false Apo∣stle, that purposely speakes to a people in a language they vnderstand not. We giue thankes to God, who hath deliue∣red vs from this most fearefull captiuitie and confusion of Babell.

Notes

• * 1.1

  A three-fold operation of the Spirit in the Sons of God.
• * 1.2

  Why in his first operation he is called a spirit of bondage to feare.
• * 1.3

  By the preach∣ing of the Law he discouers sin and wrath due to it, which causeth feare. Mat. 3. 10.
• * 1.4

  Hee is not here comparing the godly vnder the Law with the godly vn∣der the Gospel.
• * 1.5

  For they vnder the Law had the same coue∣nant of grace, that we haue. Rom. 10. 5.
• * 1.6

  Rom 1. 0. 8.
• * 1.7

  Wee are recei∣uers of the spi∣rit, God the giuer.
• * 1.8

  1 Cor. 4. 7.
• * 1.9

  The Lord giues his Spirit by the mini∣strie of his word
• * 1.10

  Acts. 8.
• * 1.11

  Acts. 10.
• * 1.12

  1 Cor. 1. 21.
• * 1.13

  Gods adopted children are not exempted from all sorts of feare.
• * 1.14

  Psal. 119.
• * 1.15

  Fiue sorts of feare.
• * 1.16

  1 A natural feare
• * 1.17

  2 A carnall feare.
• * 1.18

  Mat. 10. 28.
• * 1.19

  3 A seruile feare.
• * 1.20

  4 A filiall feare.
• * 1.21

  Psal. 130. 4.
• * 1.22

  5 A D••abolicall feare.
• * 1.23

  Iames. 2. 19.
• * 1.24

  From what sort of feare we are exempted?
• * 1.25

  In the godly feare prepare•• a place for the perfect loue of God, and then departs it selfe.
• * 1.26

  Mat. 15.
• * 1.27

  But in the wic∣ked feare of wrath once be∣gun encreases till it proceede to desperate feare.
• * 1.28

  Adoption is eyther naturall or spirituall.
• * 1.29

  What naturall Adoption is.
• * 1.30

  How the spiri∣tuall Adoption excels aboue the naturall.
• * 1.31

  The naturall giues to the A∣dopted the pri∣uiledges of a sonne.
• * 1.32

  But the spiritu∣all giues also the new nature and conditions of a Sonne.
• * 1.33

  Exod. 28. 36.
• * 1.34

  The Sonnes of God after their receiuing the Spirit of Adop∣tion know that God is their Father.
• * 1.35

  No prayer to God without the spirit of God.
• * 1.36

  How the godly sometime are transported in Prayer. 2 King. 2.
• * 1.37

  Mat. 26. 38.
• * 1.38

  The godly should cry to∣gether, not one against an other.
• * 1.39

  Vnion of de∣sires in prayer commended.
• * 1.40

  Iames 5. 16.
• * 1.41

  As many hands lift a burthen importable to one, so
• * 1.42

  Not in publike prayers onely but in priuate also is vnion in Prayer com∣mended.
• * 1.43

  Reu. 5. 2. 6.
• * 1.44

  They are ba∣stard children who pray for themselues and not for Ierusa∣lems peace.
• * 1.45

  Praier why it is called a crying.
• * 1.46

  Exod. 17. Acts 7. Psal. 108. Iudg. 5.
• * 1.47

  Vse of the tongue not ab∣solutely neces∣sary in prayer. Exod. 14. 15. 1 Sam. 1. 12. 13.
• * 1.48

  For the Lord knows the first conception of prayer in the heart. Luke 1.
• * 1.49

  The Parents of Prayer.
• * 1.50

  The wings whereby praier ascends.
• * 1.51

  Dau. 9. 22. 23.
• * 1.52

  Efficacie of Prayer, euery petition returns with profit. Gen. 18.
• * 1.53

  Acts 10.
• * 1.54

  Mat. 17.
• * 1.55

  Sathan an enemie to the Word and Prayer.
• * 1.56

  Acts 16. 16.
• * 1.57

  Zach. 3. 1. Gen. 15.
• * 1.58

  Other exerci∣ses of religion may at a time be omitted with an excuse, but the neglect of Prayer is vnexcusable.
• * 1.59

  Ieremi•• 36. Daniel 6. Gen. 24. Luke 6. 14.
• * 1.60

  It is a strong Prayer if by the Spirit thou canst call God thy father.
• * 1.61

  What comfort we haue in this, that we may call God our father.
• * 1.62

  Luke 15.
• * 1.63

  Prayer to crea∣tures improued
• * 1.64

  Psal. 50. 15.
• * 1.65

  Mat. 6. 9.
• * 1.66

  In all the scrip∣ture no prayer to Abraham, Moses, &c. nor to Cherubin, nor Seraphin.
• * 1.67

  Psal. 6. 1.
• * 1.68

  Psal. 4. 1.
• * 1.69

  Bernard.
• * 1.70

  Reu. 19. 10.
• * 1.71

  It is not in the court of heauen as in the courts of earthly kings. Ambros. in epist. ad Rom.
• * 1.72

  Euery tongue and language is sanctified for prayer if we vnderstand it.
• * 1.73

  They are buil∣ders of Babell who speake to the people in a language they vnderstand not.