The triumph of a true Christian described: or An explication of the eight chapter of the Epistle of Saint Paul to the Romans wherein the sanctified sinners heauen vpon earth is layed open, with explication of the comfort of it to as many as are so qualified. Deliuered in sundrie sermons by Edward Elton, Bachelour in Diuinitie, and preacher of Gods word at Saint Mary Magdalens Barmondsey neare London. And now by him published, intending the good and sauing comfort of euery true beleeuing soule that shall please to read it.

VERSE 15.

For ye haue not receiued the spirit of bondage to feare againe: but ye haue receiued the Spirit of adoption, whereby we crie, Abba, Father.

IN this Verse the Apostle proues that he put downe in the verse before, That they that are led by the Spirit of God, they are the sonnes of God. His argument here is from the propertie of that Spirit that is working in them, that it is the Spirit of adoption, that they haue receiued the Spirit of adoption, and therefore they are the children of God. And this the Apostle puts downe with particular instance in the beleeuing Romans, that they haue receiued the Spirit of adoption, and to that he opposeth the spirit of bondage, denying that to be receiued by them: for saith he, Ye haue not receiued the spirit of bondage, but ye haue receiued the Spirit of adoption. And he further sets out the spirit of bondage and the Spirit of adoption, by the effects, as namely, that the spirit of bondage caused feare in them. Am∣plified by the time in the word againe, Ye haue not receiued the

spirit of bondage to feare againe: and that the Spirit of adoption now caused in himselfe, and in them, and in all true beleeuers, (for he changeth the person) and saith we, that is, caused in them inuocation, prayer, a calling on the name of God, yea a crying to God, expressing what title it made them giue to God, and how to stile him, namely, by the name of father, which the Apostle puts downe in two words signifying the same thing, Abba, Father: Ye haue receiued the Spirit of adop∣tion, whereby (saith he) we crie Abba, Father.

So then the summe and substance of this verse, is a proofe, that such as are led by the Spirit of God, are the sonnes of God, that they haue the Spirit of adoption working in them, and not the spirit of bondage: amplified by the effects, both of the spirit of bondage, namely, feare, and of the Spirit of adoption, namely, inuocation, and calling on the name of God, yea a crying to God, and calling him Abba, Father.

Let vs now examine the words touching the sence and meaning of them. Ye haue not receiued the spirit of bondage to feare againe, but ye haue receiued the Spirit of adoption. The word receiued, is here put for a feeling of the powerfull worke of the Spirit of God: for the Spirit of God is receiued when he workes effectually in the hearts of men. Ioh. 14.17. it is said, The world cannot receiue the Spirit, because the Spirit neuer workes powerfully in the world. Now by the spirit of bondage, and by the Spirit of Adoption, we are here to vnderstand one and the same Spirit, euen the holy Spirit of God, who is but one and the same, and yet hath seuerall operations and wor∣kings in men, yea in the selfe same men, and is therefore sometimes called the spirit of bondage and sometimes the Spirit of adoption. And we must know, that the Apostle here cals the Spirit of God the spirit of bondage and the Spirit of adoption, not with respect to the time before men be truly conuerted, and the time after true conuersion, as some do ex∣pound this text; that the Spirit of God is to men before their conuersion a spirit of bondage, and after their conuersion a Spirit of adoption, but (as I take it) the Apostle here calleth the Spirit of God the Spirit of bondage and the Spirit of adop∣tion,

in respect of his different working in such as are truly conuerted, at seuerall times, as namely, at the beginning of their conuersion, and afterwards. As first, he is called the spi∣rit of bondage, in that when he begins to worke in such as belong to Gods election to their conuersion, he discouers to them their sinnes by the Law of God, and what they haue deserued by their sinnes, and makes them see themselues for their sinnes bound ouer to the curse of the Law, to the wrath of God, and to eternall death and damnation, and so in a mi∣serable bondage; and thereupon they are terrified, and affrigh∣ted, and brought to a wonderfull amazement, feare and trem∣bling, in respect of that they haue deserued by their sinnes, euen to crie out with them Act. 2.37. What shall we do? And that is the feare the Apostle here intends, caused by the spirit of bondage, when he saith, Ye haue not receiued the spirit of bondage, to feare: he addes againe: meaning as yet, or any more, as then you did in the beginning of your conuersion.

And secondly, the Spirit of God is called the Spirit of a∣doption in that after men are by the worke of the Spirit con∣uerted, and now beleeue in Christ, and are by him iustified, and in and through him adopted to be the sonnes of God, he doth then worke in them by the preaching of the Gospell a sense and feeling of Gods loue to them in Christ, and per∣swades them that God is their father, and that by his speciall grace and fauour they are adopted to be his children in and through Christ Iesus: he doth witnesse that to them, as the Apostle saith in the next verse. And hence he is called the earnest of our inheritance, Ephes 1.14. For the Spirit of God is called the Spirit of adoption, because he both workes adop∣tion, and also workes the sense of it in the hearts of true be∣leeuers. Whereby, or by whom, that is, by which Spirit. We. You, and I, and all true beleeuers. Crie Abba, Father: that is, call on God earnestly and feruently, with a childlike boldnesse and confidence: we call on him as our gracious and louing father in Iesus Christ. The word is here doubled, Abba, Father, and so in the originall, one an Hebrew or Sy∣riacke word, & the other a Greeke word, one to expound the

other, and to signifie the greater vehemencie, as if he had said, whereby we crie Father, Father. Thus then conceiue we the meaning of the words of this verse.

For ye do not yet or now any more feele the powerfull worke of the holy Spirit of God in your selues, discouering to you your sinnes by the Law of God, and making you see your selues for your sinnes bound ouer to the curse of the Law, to the wrath of God, and to e∣ternall damnation, thereby working in you a wonderfull amaze∣ment, feare, and trembling, and an holy despaire, in respect of that you deserue for your sinnes, as you did in the beginning of your con∣uersion: but now you feele the holy Spirit of God working in you powerfully by the preaching of the Gospell, a sense and feeling of Gods loue to you in Christ, and perswading you that God is your Father, you by his speciall loue and fauour his adopted children in and through Christ Iesus; by which holy Spirit of God thus wor∣king in vs, both I and you, and all true beleeuers are able, and do call on God earnestly, and feruently, and with childlike boldnesse and confidence, as our gracious and louing father in Iesus Christ, yea we call on him with vehemencie, and feeling affections, Father, Fa∣ther.

Now from the Apostles argument, by which he proues that such as are led by the Spirit of God are the children of God, because they haue receiued the Spirit of adoption, wit∣nessing to them Gods loue to them in Christ, I forbeare to speake, we shall more fitly speake of that in the next verse.

In the first place here obserue we, the Apostle saith, the be∣leeuing Romans had not now the Spirit working in them as a spirit of bondage, as they had in the beginning of their con∣uersion, but now they felt him working in them as a Spirit of adoption; they had not receiued the spirit of bondage to feare againe, but they had receiued the Spirit of adoption: whence we are giuen to vnderstand thus much.

[Doct. 1] That the holy Spirit of God is to all Gods children first a spirit of bondage, and then a Spirit of adoption. The holy Spirit of God holds this course in all that belong to Gods e∣lection: he discouers to them by the Law of God their sinnes, and what they haue deserued by them, euen the curse of the

Law, the wrath of God; and thereby he brings them to a∣mazement, feare, and trembling. And then he workes in them by the preaching of the Gospell a sense and feeling of Gods loue to them in Christ, and a perswasion that God is their father, and they his adopted children in and through Christ Iesus. He first humbles them by the Law, with a sight of their sinnes, and of the wrath of God due to them for their sinnes, and then he raiseth them vp by the Gospell, with com∣fort in Christ, in the apprehension of Gods loue to them in and through him. And this is that the people speake of in Ho∣zea 6.1.2. Come (say they) let vs returne to the Lord, for he hath spoiled, and he will heale vs: he hath wounded vs, and he will bind vs vp. After two dayes will he reuiue vs, and in the third day he will raise vs vp, and we shall liue in his sight. Where we see plain∣ly the Lords order: first he wounds, and then he binds vp: he humbleth, and then he raiseth vp with comfort. And thus dealt the holy Spirit of God with the Iewes, Act. 2. he first brought them by Peters preaching of the Law to them, to a sight of their sinnes, euen of that sinne of crucifying Christ, and what they had deserued by that sinne, and so to vtter a∣mazement in themselues, so as they cryed out verse 37. Men and brethren, what shall we do? They were terrified and trem∣bled, and knew not what to do; then he raised them vp with comfort in the assurance of the pardon of their sinnes. And thus dealt the Lord Iesus with Saul, Acts 9.4.6. we reade that he cast him downe to the earth, he humbled him, he brought him to trembling and astonishment, and then he lif∣ted him vp againe with comfort. Thus indeed deales the ho∣ly Spirit with all that belong to Gods election. And the rea∣sons why he thus deales are these.

First, the Lord hath so appointed, that his elect should be [Reason 1] humbled and brought to see themselues in bondage, euen bound ouer to the curse of the Law, and wrath of God, and then set at libertie by grace. Isay 61.1. the Prophet brings Christ thus speaking, The Spirit of the Lord God is on me, and the Lord hath annointed me, he hath sent me to preach good ty∣dings vnto the poore, to bind vp the broken hearted, to preach li∣bertie

to the captiues, and to them that are bound, the opening of the prison.

And againe, secondly, the holy Spirit of God knowes well, that none are fit to receiue comfort but such as are truly humbled with the sight of their sinnes, and of the wrath of God deserued by their sinnes: and he knowes well that the fallow ground of mens hearts must first be plowed and fur∣rowed, and then the seed of grace and comfort cast into them, Ierem. 4.4. Breake vp your fallow ground, and sow not a∣mong the thornes. Thus the holy Spirit of God is to all Gods children, first a spirit of bondage, and then a Spirit of adop∣tion: he first humbles them that belong to Gods election by the Law of God, bringing them to a sight of their sinnes, and of the wrath of God due to them for their sinnes; and then he raiseth them vp by the Gospell with comfort in Christ, in the apprehension of Gods loue to them in and through Christ.

[Ʋse 1] Now then for the vse: first this discouers, that the opening and expounding of the Law of God, and the applying of the Law to the discouering of the sinnes of men, and what men deserue by their sinnes, is verie needfull. And men do vniust∣ly except against the Ministers of the word, in that they as occasion is offered, do in the preaching of the word lay mens sinnes open, yea their particular sinnes, and tell them plainly, that hell and damnation is due to them for the same. Oh men cannot abide this, they would heare of nothing but the Gos∣pell, nothing but mercie: alas they consider not, that the holy Spirit of God humbles men that belong to God by the Law of God truly opened and rightly applied, and thereby brings them to a sight of their sinnes, and of the wrath of God due to them for their sinnes, that so he may raise them vp by the Gospell with true and sound comfort in Christ: this they con∣sider not, but indeed so it is. And therefore the opening of the Law of God, and the applying it to the discouering of sinne, and what men deserue by the same, is a needfull thing in the first place.

[Ʋse 2] Secondly, is it so that the holy Spirit of God is to all Gods children first a spirit of bondage, and then a Spirit of adop∣tion?

doth he first humble them that belong to Gods election by the Law of God, and then raise them vp by the Gospell with comfort in Christ? Then learne we to take heed we de∣ceiue not our selues, let vs not thinke that the holy Spirit of God is to vs a Spirit of adoption, and that it is he that doth witnesse to vs Gods loue in Christ, vnlesse we haue first found him to vs a spirit of bondage, that he hath brought vs to a sight of our sinnes, yea of our particular sinnes, and of Gods wrath due vnto vs for our particular sinnes, and that in regard of them our hearts haue bene wounded, and that we haue bene terrified and affrighted in regard of our particular sins. Alas, thousands in the world content themselues with a gene∣rall sight of sinne, as haply when Gods hand is on them in some grieuous affliction, they can then say we are sinners, yea we are great and grieuous sinners, God helpe vs: and they content themselues with some light vanishing touch of con∣science, causing them to send out a naturall sigh or sob, as the bruite beast groanes vnder the burden, but their hearts were neuer truly pressed and broken with the weight and burden of one particular sinne, and so they deceiue themselues. We must come to this, euen to haue our hearts smitten and woun∣ded, and broken, in regard of our particular sinnes: and if we neuer felt this, the comfort we frame to our selues in Christ is not the comfort of Gods children. Hast thou bene a lewd wicked wretch, and didst thou neuer yet find thy selfe hum∣bled, and terrified, and affrighted with the sight of thy par∣ticular sinnes? Surely then Iudas was nearer heauen then thou art as yet. We must euerie one come to this in some measure, we must in some measure be humbled and broken for our particular sinnes, I say in some measure: for all that belong to Gods election are not in the like measure humbled and broken for their sinnes, in the beginning of their conuersion, the Lord in his wise disposition humbleth some men more and some lesse. Lydia and the Iaylor, Act. 16. are pregnant examples to this pur∣pose, they being but newly conuerted were able to eate and drinke, and to reioyce, and yet euerie one must in some mea∣sure be humbled for his particular sinnes; and we must euery

one of vs finde the holy Spirit of God to be to vs a spirit of bondage before we find him to be a Spirit of adoption: and if we haue not found the holy Spirit of God a spirit of bon∣dage, if we haue not found that he hath brought vs to a sight of our sinnes, yea of our particular sinnes, and that we haue bene terrified with a sight of them, and with an apprehension of Gods wrath due to vs for the same; we do but in vaine imagine that the Spirit of God is to vs a Spirit of adoption, and that it is he that doth witn••sse to vs the loue of God in Christ. And therefore this we must labour for, and neuer rest till we come to it, and then finding comfort in Christ, we may be sure it is the holy Spirit of God that doth comfor vs, and is to vs a Spirit of adoption.

But ye haue not receiued the spirit of bond••ge to feare againe: but the Spirit of adoption, &c.

In the next place obserue we, the Apostle here saith, it was the Spirit of God that wrought in the beleeuing Romanes at the beginning of their conuersion as a spirit of bond••ge, cau∣sing then a feare in them by the preaching of the Law of God, and it was also the Spirit of God that now wrought in them as a Spirit of adoption, working in them by the prea∣ching of the Gospell a sense and feeling of Gods loue to them in Christ, perswading them that God was their father in and through Christ. Now the doctrine hence offered is this.

[Doct. 2] That it is the Spirit of God that workes both by the Law and by the Gospell, and makes both the Law and the Gos∣pell preached to haue a kindly working in the soules of men. It is the Spirit of God that workes humiliation by the prea∣ching of the Law, and it is also the Spirit of God that works comfort by the preaching of the Gospell. The holy Spirit of God makes the preaching of the Law and of the Gospell to become effectuall, and to haue th••ir proper worke and effect in the hearts and soules of men and women: and without the Spirit of God neither the Law preached hath power to bring men to a sight of their sinnes, and to worke in them feare, terror, and amazement in the apprehension of Gods wrath

due to them for their sinnes; or the Gospell preached hath power to worke in them that are humbled for their sinnes any sense and feeling of Gods loue to them in Christ, or any true sauing comfort. And to this purpose is that text, Isay 48.17. where the Lord saith, I am the Lord thy God, which teach thee to profit, and leade thee by the way that thou shouldest go. I teach thee to thy profit & to thy comfort and vnlesse I teach thee, thou canst not reape either profit or comfort by any tea∣ching whatsoeuer. And hence it is y^t the Lord saith, Isay 57.19. I create the fruite of the lips to be peace: peace vnto them that are afarre off, and to them that are neare, saith the Lord. And to the same purpose speakes the Apostle most plainly, 1. Cor. 3.6.7. I haue planted, Apollos watered, but God gaue the increase. So then neither is he that planteth any thing, neither he that wate∣reth, but God that giueth the increase. Paul may plant, and A∣pollos water, but it is the Spirit of God alone that makes the word profitable and fruitfull 2. Corin. 4.6. the Apostle saith, that by the same almighty power whereby the Lord brought light out of darknesse at the first creation of all things, doth he shine in the hearts of men, to giue the light of the knowledge of the glory of God in the face of Iesus Christ. It is the mightie pow∣er of God, euen that power by which he brought the light out of darknesse at the first creation, that makes men sauingly to apprehend, to know, and to vnderstand the sweet com∣forts of the Gospell. And to these we might adde many other testimonies of Scripture, clearing and confirming this truth, that it is the holy Spirit of God that works both by the Law and by the Gospell and makes both the Law and the Gospel preached to haue a kindly working in the soules of men, and that it is the holy Spirit of God that workes humiliation by the preaching of the Law, and that works also true and sauing comfort by t••e preaching of the Gospell. And there be also reasons and grounds of this truth. As

First both the Law and the Gospell are the breath of the [Reason. 1] holy and good Spirit of God, he is the author of them both, he gaue them a being, and it is he that puts life and quicke∣ning into them.

[Reason. 2] Againe, secondly, the Law and the Gospell are but in∣struments, yea they are but instruments signifying and testi∣fying the good and holy will of God to his people touching matters of faith and practise, they are not as physicall and na∣turall instruments, as hauing vertue in themselues, as com∣pounds of herbes, or the like giuen for physicke, are naturall meanes of health; the Law and the Gospell are not instru∣ments of that nature, but onely signifying and restifying in∣struments: and therefore this we may resolue on as a certaine truth, That it is the holy Spirit of God that makes both the Law and Gospell preached to haue their kindly working in the soules of men, and that it is he alone that works humilia∣tion by the preaching of the Law, and that workes also sound and sauing comfort by the preaching of the Gospell.

[Ʋse. 1] And for vse, first this may serue to arme and strengthen vs against offence in regard of this, that the word of God truly and faithfully preached, hath a kindly working in some and not in others. We are not to stumble at it, in that we see where the Law and Gospell are truly opened and expounded, and rightly applied, yet there all are not wrought on, but ma∣nie still continue in their hardnesse, and go on in their sinnes, and are not reformed; yea the sharpest edge of the Law is blunted on the hardnesse of their hearts. We must remember it is the holy Spirit of God that workes both humiliation by the preaching of the Law, and that workes also true and sa∣uing comfort by the preaching of the Gospell. The Spirit of God is like the wind, so compared, Ioh. 3.8. As the wind bloweth where it listeth, so the Spirit of God worketh where it pleaseth him. And though the Preachers of the word take ne∣uer so much paines, and should wish themselues with Paul, Rom. 9.3. Seuered from Christ, that men might be wrought on by their preaching, yet shall no more be wrought on, then those to whom it pleaseth the good Spirit of God to make the word powerfull and effectuall. Without question Christ preached most holily, and most powerfully, yet were not all wrought on that heard him: no, his disciples were not so tho∣rowly wrought on as they ought to haue bene: he often re∣proued

them for their want of faith. And therefore we are not to stumble at it, and to thinke it strange, that some are wrought on by the word of God truly preached, and others still continue in their hardnesse and sinnes vnreformed.

And for a second vse of the point. Is it so that it is the [Ʋse. 2] holy Spirit of God that makes both the Law and the Gos∣pell to haue their kindly working in the soules of men? Then learne we not to rest on the excellencie of any mans gift in preaching, as able and sufficient to make the word preached to haue a kindly working in our soules. Indeed a good gift that way is a good meanes, but be a mans gift neuer so ex∣cellent, it is but a meanes, and it is from the good hand of God, and power of the holy Spirit of God, that alone makes mans preaching effectuall, be his gift neuer so excellent. And when we come to the hearing of the word of God, take we heed that we rest not on any excellencie of wit, or vnderstan∣ding in our selues, as if we were able to conceiue the word of God and to profit by it, by any strength or abilitie in our selues: no, no, when we go to a Sermon, pray we with Dauid, Psal. 119.18. Lord open mine eyes, that I may see the wonders of thy Law, and the secrets of thy Gospell: Lord let thy good Spirit make thy good word both in the instructions and com∣forts of it, to haue a kindly working in my soule. And on this ground learne we not to rest in that we conceiue out of the word of God by our owne heads, nor yet in that we barely conceiue by the teaching of others, for so we shall haue but a generall notion, and a vanishing speculation of the good word of God, and that will faile vs in time of triall: but let vs be earnest with the Lord in prayer, that he would also in∣wardly teach vs by his good Spirit, and that his holy Spirit would instruct vs, and comfort vs, and cause his good word to haue the proper and kindly working in our soules: and when thou findest the word of God kindly working on thy soule, when thou findest thine hard heart hammered and humbled by the Law of God truly opened and applied, and when thou findest thy broken heart bound vp, and thy wearie soule refreshed, cheared vp, and comforted by the preaching

of the Gospell, acknowledge that to be the speciall worke of Gods holy Spirit, and ••lesse him for it: all the praise and all the glorie of that worke belongs to him alone. Thou seest many others partakers of the same meanes that thou art, and that heare the same Sermons that thou dost, and yet still they go on in their hardnesse, and in their sinnes without any remorse or touch of conscience, and so are farre from true comfort; and what art thou better then they by nature? surely nothing at all, thou art no more capable of good things of thy selfe then they are, thy heart was once as fast lockt vp against the good word of God as theirs now is, and it is the holy Spirit of God that hath opened it, and it is he that of his meere goodnesse and mercie hath put that difference betweene thee and them, and blesse him for it.

Now further, in that the Apostle saith, the beleeuing Ro∣mans had not receiued the spirit of bondage to feare againe, but they had receiued the Spirit of adoption, that is, they had not the Spirit of God powerfully working in them, discoue∣ring sinne to them, and making them see themselues for their sinnes bound ouer to the curse of the Law, and thereby cau∣sing feare, amazement, and trembling in them, Againe, that is, as yet, and now any more, but now they had the Spirit of God working in them as a Spirit of adoption: hence then a question may arise, namely, this.

[Quest.] Whether a child of God, one that hath the holy Spirit of God working in him as a Spirit of adoption, working in him a sense and feeling of Gods loue to him in Christ, may at any time againe, and after that, haue the Spirit of God wor∣king in him as a spirit of bondage, bringing him to a sight of his sinnes, and making him see himselfe for his sinnes bound ouer to the curse of the Law, and thereby causing in him a∣stonishment, and feare, as he had in the beginning of his con∣uersion, when the Spirit of God began to worke on him to his conuersion, or no?

[Answ.] To this I answer, No, he cannot, a child of God that hath now receiued the Spirit of adoption, euen the Spirit of God witnessing Gods loue to him in Christ, can neuer after that

haue the Spirit of God working in him as a Spirit of bon∣dage. Indeed, I grant that a child of God, one that hath now the Spirit of adoption, and feeles Gods loue shed abroad in his heart by the Spirit of God giuen to him, may by reason of some sinne he hath fallen into, feele his conscience terri∣fied and affrighted, and he may feele in himselfe wonderfull terrors, and feares, and amazement; yea he may thinke him∣selfe for a time no better then a reprobate, and a verie cast-a∣way: but that is not properly the working of the Spirit of God in him, but indeed that is the worke of his owne cor∣ruption still abiding in him. As Bradford the holy Martyr said well, Our cecitie, and blindnesse, and corrupt affections, do often shadow the sight of Gods seed in Gods children, as though they were plaine reprobates, whereof it commeth, that they praying according to their sence, but not according to truth, desire of God to giue them againe his Spirit, as though they had lost it and he had taken it away, which thing God neuer doth indeed, although he make vs to thinke so for a time. These are his words; whence it is cleare, that the amazement, terrors, and feares that are in a child of God af∣ter some sinne committed by him, and his thinking of him∣selfe for a time no better then a reprobate and a forlorne per∣son, are not properly wrought in him by the holy Spirit of God, but they come from his owne blindnesse, and from his owne weakenesse and corruption still abiding in him. The worke of the Spirit of God in a child of God at such a time is to another purpose, euen to make him crie with Dauid, Psal. 22.1. My God, my God, why hast thou forsaken me? Where we see, that Dauid according to the sence and iudgement of flesh, still felt himselfe forlorne, and vtterly reiected of God, yet the Spirit of God had another working in him, that made him by faith to apprehend the hidden mercie of God, and to say, My God, my God: and thus it is with a child of God after some sinne committed by him. And therefore though a child of God after some sinne committed, may haue amazement, terrors, and feares, yet those terrors and feares come not properly from the holy Spirit of God in him, but

from his owne corruption still abiding in him. And the Spirit of God neuer workes in a child of God after he hath receiued the Spirit of adoption, as a spirit of bondage.

Now in that the Apostle here saith, the beleeuing Romans had not receiued the spirit of bondage to feare againe, that is, they had not now the holy Spirit of God working in them to their deiection & humiliation by the Law, as they had in for∣mer times: hence a question may arise; it might haue bene more fitly handled before, but I hope it wil not now be vnsea∣sonable. [Quest.] I say, a question may arise, namely, Whether the holy Spirit of God do bring men to a sight of their sinnes, and worke in them a sense and feeling of their sinnes, and what is due to them for their sinnes, onely by the Law of God? and whether he do not sometimes by the light of nature, being in the full force and strength of it, not darkened, or not extin∣guished, bring men to a sight of their sinnes, and worke in them a true sense and feeling of their sinnes, and a true touch of conscience for them, and make them to see what is due to them for their sinnes, or no?

[Answer.] To this I answer. That the holy Spirit of God doth some∣times by the light of nature, b••ing in the full force of it, not darkened, nor extinguished, bring men to a sight of some sinnes, yea of some particular sinnes, namely, some grosse sins; as Abimelech knew by the light of nature, that the grosse act of adulterie was a sinne, Genes. 20.9. And he workes in them sometimes by the light of nature, some touch of conscience for sinne, namely, some confused touch of conscience, as the heathen had sometimes some confused touch of conscience for sinne, and thereupon they had a conceit and an apprehen∣sion of infernall furies that should torment men for their sinnes, and they gaue speciall names to those furies, as Neme∣sis, Eumenides, Alecto, and such like: and they imagined that those furies should torment men for their sinnes after diuers manners, as some they should burne with torches, and sting some with adders, and the like: yea they had a conceit that for some foule sinne committed, they should neuer be in quiet till they had offered some sacrifice. Thus farre the heathen

were able to see their sinnes by the glimmering light of na∣ture. And thus sometimes the holy Spirit of God works in men a confused touch of conscience for sinne by the light of nature, but the Spirit of God neuer brings men by the light of nature to a sight of their inward corruptions & sinnes, and to see the rebellions of their hearts to be sinne, neither doth he euer worke in men by the light of nature any sound touch of conscience for any particular sinne; onely by the Law of God opened and applied, doth the holy Spirit of God bring men to a sight of particular inward corruptions and sinnes, as Rom. 3.20. By the Law comes the knowledge of sinne. And Rom. 7.7. The Apostle saith I had not knowne sinne but by the Law. And onely by the Law of God opened and rightly applyed, doth the holy Spirit of God bring men to a thorow and sound touch of conscience for particular sinnes, as Rom. 4.15. The Law causeth wrath: the meaning is, it accuseth men for the transgression of it, and condemnes them, and so makes them see themselues liable to the wrath of God, and to eter∣nall death and damnation. And not to passe from this with∣out some short vse of it,

Let vs take heed on this ground we deceiue not our selues: [Ʋse 1] we may see our sinnes, yea our particular sinnes, and we may haue some touch of conscience for sin, and yet it may be the holy Spirit of God hath wrought no further on vs but only by the light of nature, and so far as heathen men were sometimes wrought on. It may be we see onely our particular grosse sins, and we haue onely a confused touch of conscience for our sinnes: if we rest in that, we deceiue our selues, let vs neuer rest till we find that we are brought to a sight of our particu∣lar sinnes, yea of our inward corruptions, and that there is wrought in vs a thorow and sound touch of conscience for our particular sins. That only is the worke of the holy Spirit of God in men, by the Law of God opened & rightly applied.

Now further, in that the Apostle here saith, that the belee∣uing Romanes had not the holy Spirit of God working in them as a Spirit of bondage, as sometimes they had, but now working in them as a Spirit of adoption; we see that the Spi∣rit

of God had not left them in their deiection, and in their amazement, and in their terror and feare which he wrought in them by the preaching of the Law, but was now working in them to their comfort, witnessing Gods loue to them in Christ: and hence we are giuen to vnderstand thus much.

[Doct. 3] That though the holy Spirit of God do worke in them that belong to Gods election in the beginning of their con∣uersion, terror, feare, and amazement in the sight of their sinnes, and of Gods wrath due to them for the same, yet he leaues them not in that terror, and feare, and amazement, but he further workes in thē to their comfort. The holy Spirit of God workes terrors and feares, with which he is pleased to humble those that belong to God for a time, but as pre∣paratiues to their consolation and comfort: they are but as the needle to the threed, as the needle in sowing makes way for the threed, so do terrors and feares in them that belong to God, make way to true and sound comfort. And thus dealt the holy Spirit of God with those Iewes Act. 2. he brought them by Peters Sermon to the sight of their sinnes, yea of that sinne of crucifying Christ the Lord of life and glory, and on the sight of their sinnes he wrought in them terror, and feare, compunction, and pricking in their hearts, as the text saith vers. 37. yet he did not leaue them, but he further wrought in them to their comfort, he made them crie out, Men and brethren what shall we do? They did not altogether di∣spaire of Gods mercy, but conceiued hope of remedie, and therefore desired to be instructed what they should do: and Peter further instructed them, and the holy Spirit of God fu••ther wrought in them to their sauing comfort. Galat. 3.24. the Apostle saith, The Law is our Schoolemaister to bring vs to Christ. Now the Law onely discouers to men their sins, and what they haue deserued by their sinnes: it terrifies them with the curse, and with death and damnation due to them for their sinnes, and it shewes no remedie how to escape them: yet the holy Spirit of God doth not here leaue Gods elect, but he makes their humbling and their schooling by the smart rod of the Law, to be a preparatiue to their true

and sound comfort: he workes further in them graciously, euen a sight of Gods mercie in Christ, and makes them flie to the throne of grace, and to seeke for helpe, and remedie, and comfort in Christ: he leaues them not in their terror, feare, and amazement wrought in them by the Law, but he further workes in them to their comfort. For why, to giue the reason of this truth.

The holy Spirit of God workes nothing in Gods elect but sauingly, [Reason.] he workes nothing in them but that which tends to their comfort and saluation: that which the Lord makes the maine end of the giuing of his word, and of the preaching of it, is doubtlesse driuen at and effected by the worke of the holy Spirit of God in them that belong to Gods ele∣ction, and that is their comfort and saluation. The maine end of preaching the word of God, is to bring Gods elect to certaine hope of life and of saluation, and that is driuen at and effected in them by the worke of the holy Spirit of God. And therefore though the holy Spirit of God do worke in them that belong to God in the beginning of their conuersion, terror, feare, and amazement on the sight of their sinnes, and of Gods wrath due to them for their sinnes, yet he leaues them not in that terror, and feare, and amazement, but he fur∣ther works in them to their comfort; and he makes the ter∣rors and feares with which he is pleased to humble them for a time, but preparatiues to their consolation and comfort.

And this in the first place discouers a manifest difference of [Ʋse. 1] the working of the holy Spirit of God in the elect and in the reprobate. In the elect he workes in the beginning of their conuersion, terror, feare, and amazement on the sight of their sinnes, and of Gods wrath due to them for their sinnes: yet he leaues them not in that terror and feare, but he further works in them to their comfort, and he becomes to them a Spirit of adoption. And the terrors and feares with which the Spirit of God is pleased to humble Gods elect for a time, are sauing terrors and feares, and the Spirit of God makes them tend to their comfort and saluation. But in the reprobate the holy Spirit of God workes terrors, and feares, and amazement on

the sight of their sinnes, and of Gods wrath due to them for their sinnes, and then he leaues them in those terrors and feares, and so through their owne corruption, those terrors and feares tend to their destruction, and are but beginnings of euerlasting horror and confusion; and they bring forth in them either fearefull and finall desperation, as in Cain, in Saul, in Iudas, and such like, or further hardnesse of heart. As heate doth harden iron after it hath bene cast into the fire; so ter∣rors and feares in the reprobate, on the sight of their sinnes, and of Gods wrath due to them for their sinnes, do many times harden their hearts, and make them desperate in sin∣ning against God. So different is the working of the holy Spirit of God in the elect and in the reprobate, he working terror, feare, and amazement in them both; and on the sight of their sinnes, and of Gods wrath due to them for the same, in the one he workes sauingly, but in the other to their eternall horror and confusion.

[Ʋse. 2] And for a second vse, is it so that though the holy Spirit of God worke in them that belong to Gods election, in the be∣ginning of their conuersion, terror, feare, and amazement, on the sight of their sinnes, and of Gods wrath due to them for the fame, yet he leaues them not in that terror, feare, and a∣mazement, but he further workes in them to their comfort? then hereupon learne to cheare vp thy selfe, whosoeuer thou art, in whom the holy Spirit of God hath wrought terror, feare, and amazement on the sight of thy sins, and of Gods wrath due to thee for the same, if so be the holy Spirit of God haue not left thee in that case, and giuen thee ouer to vtter desperation, which is the case of the reprobate, but hath be∣gun to worke in thee to thy comfort.

Yea but, alas, thou wilt say, How shall I know that? I feele my conscience terrified, [Quest.] and wonderfully affrighted with the sight of my sins, and I cannot yet take hold of any comfort, I cānot beleeue the promise of mercy, I would giue the world, if it were mine to giue, for a dramme of faith, & I feare that I am a reprobate, and that the Lord will giue me ouer to vtter and finall desperation. How shall I know that the holy Spirit

of God hath not left me in my terror, feare, and amazement, but hath begun to worke in me to my comfort?

I answer thee. Trie thy selfe by this: [Answ.] dost thou finde that thy terror, feare, and amazement, driues thee to seek to Christ? As the sense and smart of a wound in the body driues a man to seeke the bodily Chyrurgion: so doth the sense & smart of the wound of thy conscience driue thee to seek to Christ the hea∣uen. Physition. Doth thy terror, feare, and amazement, make thee ••eeke to God for mercie, pardon, and forgiuenesse of thy sinnes? Thou wilt say, I would faine seeke to God, but I can∣not. Dost thou indeed desire to seeke to God for mercie, par∣don, and forgiuenesse of thy sinnes? doth not thy terror driue thee from God, but driue thee to desire to seeke to God for mercie, and is thy desire a constant desire, seconded with a carefull vse of all good meanes? doth it make thee seeke to others for counsell, for comfort, and for the helpe of their prayers? and doth it make thee carefull of the vse of all good meanes both publique and priuate, that thou maist find mercie and comfort from the Lord? Then comfort thy selfe, thou art in the way to true comfort, and the holy Spirit of God hath not left thee in thy terror, feare, and amazement, but hath begun to worke in thee to thy comfort. And though thy case for the present be grieuous and painfull, yet assure thy selfe, the Lord hath a purpose to do thee good, and thy terrors and feares are but preparatiues to thy consolation and comfort. The holy Spirit of God will not leaue thee in thy terror, feare, and amazement, but he will after a time be to thee a Spirit of adoption, and thou shalt after a time feele the loue of God shed abroad in thy heart, sealed vp by the testi∣monie of the holy and blessed Spirit of God: and therefore be of good comfort whosoeuer thou art.

I might here stand to shew, how Gods elect come to be actually accounted Gods children, namely, by adoption; and also that the Spirit of God is to Gods children a Spirit of a∣doption, witnessing Gods loue to them in Christ; but of those things we shall speake more fitly in the next verse: one∣ly one thing I will note briefly. In that the Apostle saith, the

beleeuing Romans had receiued the Spirit of adoption, that is, they had the Spirit of God working in them a sense and feeling of Gods loue to them in Christ. Hence it is euident and cleare,

[Doct. 4] That the sense and feeling of Gods speciall loue in Christ comes from the worke of the holy Spirit of God: it is onely from the working of the holy Spirit of God that men or wo∣men haue any true sense and feeling of Gods loue to them in Christ. Rom. 5.5. the Apostle saith, The loue of God is shed abroad in our hearts by the holy Ghost which is giuen to vs. E∣phes. 1.13. he saith, the Ephesians beleeuing the Gospell, they were sealed with the holy Spirit of promise. The holy Spirit of God did seale vp in their hearts the comforts and promises of the Gospell, the loue of God in Christ made knowne and promised in the Gospell. It was the holy Spirit of God that did seale vp to them, and gaue them a true sense and feeling of it: for why, not to enlarge the point.

[Reason.] It is the holy Spirit of God that knits Gods elect to Christ, and makes them one with him, in whom alone they are be∣loued of God: and though they be loued of God in Christ from all eternitie, yet till they be actually knit to Christ by the bond of his Spirit, they cannot possibly haue any sense or feeling of that loue of God; and therefore doubtlesse it is onely from the working of the holy Spirit of God, that men or women haue any true sense and feeling of Gods loue to them in Christ.

[Ʋse.] And for the vse of this, it makes knowne to vs that thou∣sands in the world deceiue themselues touching the appre∣hension and feeling of Gods loue. Many bragge of it, that God loues them, and that they finde and feele Gods loue to them in Christ, they doubt not of it, and yet alas they do but flatter themselues, they haue nothing in them but a meere presumption and a blind conceit, they are ignorant persons, or they go on in the practise of knowne grosse sinnes with∣out repentance, and they cannot possibly haue any true sense and feeling of Gods loue to them in Christ, that comes only from the working of the holy Spirit of God in men or wo∣men,

which they want: and they deceiue their owne soules in a matter of speciall waight and consequence. In the sense and feeling of Gods loue in Christ, is the depth of all true comfort, it is that alone which makes our prosperitie truly pleasant and comfortable, that sweetens all our trials and afflictions, and none can haue that, but only such men or wo∣men as haue it from the working of the holy Spirit of God. And therefore let vs take heed we do not thus deceiue our selues; and on this ground of truth there is comfort for all them whosoeuer they be, that find and feele the holy Spirit of God working in them in speciall manner, though as yet they haue not a sense and feeling of Gods loue to them in Christ, which they would faine haue, and desire aboue all things in the world: for so the case my be, and is with some. Dost thou feele the holy Spirit of God working in thee in speciall manner, an hatred of all sinne, a purpose to please God in all things, and a true feare of God? comfort thy selfe, the holy Spirit of God is now to thee a Spirit of life and power, and assuredly he will be to thee in time a Spirit of comfort, filling thy hearr with ioy in beleeuing, and will certainly in the end worke in thee a liuely sense and feeling of Gods loue to thee in Christ; feare it not, and let it be thy comfort.

Come we now to the effect that the Spirit of adoption wrought in the Apostle himselfe and in the beleeuing Ro∣manes, in these words, Whereby we crie Abba, Father. The ef∣fect we see in general was inuocatiō, prayer, & calling on the name of the Lord: Ye haue receiued the Spirit of adoption wherby we crie Abba, Father. Now the cōclusion hence offered is this.

That inuocation, prayer, and calling on the name of [Doct. 5] the Lord, is a certaine fruite and effect caused by the holy Spirit of God, euen by the Spirit of adoption. Such as haue the Spirit of adoption, the Spirit of God witnessing Gods loue to them in Christ, they haue their hearts moued by that Spirit to pray to God, and by that Spirit they haue their mouthes opened in prayer, and in calling on the name of the Lord. The Spirit of adoption causeth inuocation, and prayer, and calling on the name of the Lord. And to this purpose we

finde. 1. Cor. 1.2. the Apostle ioynes together, Sanctified in Christ Iesus, and calling on the name of the Lord. Such as are san∣ctified by the Spirit of Christ, and haue the sanctifying Spirit of Christ in them, who doubtlesse doth witnesse Gods loue to them in Christ, they call on the name of the Lord. Zach. 12.10. the Lord promised to powre on the house of Dauid, and vpon the inhabitants of Ierusalem, the Spirit of grace and of compassion or deprecation. Verse 26. of this Chapter, the A∣postle saith, The Spirit maketh requests for vs, with sighes which cannot be expressed, that is, the Spirit of God stirres vp and frames such desires in vs, by which we pray to God. Galat. 4.6. the Apostle speakes expressely to this purpose, Because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, which cryeth Abba father. Act. 9.14. it is made a note of the people of God, euen such as did professe the name of Christ, and did belong to Christ, and were the children of God, that they called on the name of the Lord. And these testi∣monies do sufficiently cleare and confirme the truth of the point in hand, that inuocation, and prayer, and calling on the name of the Lord, is a certaine fruite caused by the holy Spirit of God, euen by the Spirit of adoption: that such as haue the Spirit of adoption, their hearts are by that Spirit stirred vp to pray to God, and by that Spirit they haue their mouthes o∣pened in prayer, and in calling on the name of the Lord. And the Spirit of adoption doth certainly cause inuocarion, pray∣er, and calling on the name of the Lord: for why? the reason and ground of it is this; [Reason.] The Spirit of adoption, the Spirit of God witnessing Gods loue in Christ, doth assure men or wo∣men that God is reconciled to them, and of an enemie be∣come a friend to them, and that now they may freely speake to him as one friend to another, & that he is now as ready to heare them, as a father to heare his owne deare children: and withall he discouers to them their owne wants, both concer∣ning their soules and bodies, and that God is the fountaine of all good things they stand in need of, and from him they may haue supply of al their wants; and so he stirres vp in them a readinesse and willingnesse to go to God in prayer: he vn∣doubtedly

stirres vp their hearts to pray to God, and he o∣pens their mouthes in prayer and in calling on the name of the Lord.

Now then for vse of this, first this truth may serue as a [Ʋse 1] ground of triall, and of discerning whether we haue the Spirit of adoption or no, and whether we be the adopted sonnes and daughters of God or no. Dost thou finde this blessed fruit of the Spirit wrought in thee? dost thou finde thine heart stirred vp to pray to God, and thy mouth opened in prayer and calling on the name of the Lord on euery occasion? when thou art to vse the holy things and the ordinances of God, art thou stirred vp to seeke to God for a blessing on them? when thou art to vse the cratures of God, meate, drinke, and apparell, or thine house or lands, art thon stir∣red vp to sanctifie them by prayer, as 1. Tim. 4.5. Euery crea∣ture of God is good, and nothing ought to be refused, if it be recei∣ued with thankesgiuing, for it is sanctified by the word of God and prayer. In the time of thy wants either of body or soule, and especially in regard of the wants of thy soule, art thou mo∣ued to go to God by prayer, howsoeuer thou dost vse all good meanes for the supply of them, yet thou art stirred vp to seeke to God by prayer, especially for the supply of them? Surely then thou hast the Spirit of adoption and that is an infallible note and euidence that thou art an adopted sonne or daugh∣ter of God. But on the other side, dost thou finde that thou hast no minde to call on the name of the Lord? dost thou rush on holy things, and the ordinances of God without seeking to God for a blessing on them? dost thou fall to thy meate and drinke, and vse thy apparell, and house and land, and art not stirred vp to go to God by prayer, that he would sanctifie and blesse them to thee, or if thou dost, it is but for forme and fashion? when the hand of God is on thee by sicknesse or any distresse, canst thou not then call on the name of the Lord, but thou sendest to the Church to be pray∣ed for (which I speake not against, the best haue need of the prayers of others) but art thou like the foolish virgins Mat. 25.3. hast thou no oyle in thy lampe? hast thou no abilitie

at all to pray for thy selfe at any time? deceiue not thy selfe, thou hast not the Spirit of adoption, thou hast no euidence to the comfort of thine owne soule, that thou art an adopted sonne or daughter of God: where there is no calling on God by prayer, certainely there is no Spirit of grace, no Spirit of adoption, no Spirit of God witnessing Gods loue in Christ. Psal. 14.4. it is a note of an hypocrite and wicked man, Not to call on God, and therefore do not sooth vp thy selfe in a conceit, that thou art a child of God, if thou finde not that the Spirit of God hath wrought in thee this blessed fruite, inuocation, prayer, and calling on the name of the Lord.

[Ʋse 2] And for a second vse is it so that the Spirit of adoptiō doth certainely cause inuocation, prayer, and calling on the name of the Lord? then here is matter of comfort for thee, whosoe∣uer thou art that hast thine heart stirred vp to pray to God, & thy mouth opened in inuocation, prayer, and calling on the name of the Lord on euery occasion. Hast thou the Spirit of prayer and inuocation? certainely then thou hast the Spirit of adoption. Hast thou the gift of prayer, and not to vtter words of prayer onely, (for that an hypocrite may do,) but to powre out thine heart to the Lord, and to lift vp thy prayers vnto him? Hast thou that gift in any measure? (for all haue it not in like measure, but some in a greater measure some in lesse.) Hast thou that gift in any measure, and hast thou a willing∣nesse to pray to God on euery occasion? yea canst thou but sigh and groane to God as occasion is offred? Then comfort thy selfe, that is a sure note and euidence to thee, that thou art an adopted sonne or daughter of God, and that God is thy father, and he hath set his owne stampe and seale on thee, and marked thee out for one of his owne, and he will heare and fulfill thy desire, Psal. 145.19. Yea so soone as a holy desire is stirred vp in thine heart by his good Spirit, he will heare and answer thee. Isai. 65.24. Before they call I will answer. And that may be a matter of sweete comfort to thee.

Now it is not to be passed by without obseruation, that the Apostle heare changeth the terme, and saith, We: hereby we crie, Abba, Father: he saith not, ye haue receiued the Spirit

of adoption, whereby ye crie Abba, Father: but whereby we, that is, I, and you, and all true beleeuers, crie Abba, Father. The Spirit of adoption stirres vp and causeth me, and you, and all true beleeuers, to call on the name of the Lord.

Now hence note we, that the Spirit of adoption causeth all [Doct. 6] and euerie one of Gods children to call on the name of the Lord. Euerie one that hath the Spirit of adoption, hath his heart stirred vp by that Spirit to pray to the Lord, and by that Spirit he hath his mouth opened in inuocation, and prayer, and calling on the name of the Lord. Euerie child of God, euerie one that hath the Spirit of grace, hath also the Spirit of prayer in some measure. Some indeed haue it in a greater measure, and some in a lesser, but euerie one of Gods children haue it in some measure: that place of Zach 12.10. proues it; the Lord there promiseth indefinitely, that he would powre on the house of Dauid, and vpon the inhabi∣tants of Ierusalem, the Spirit of grace and of compassion. And verse 27. of this Chapter, the Apostle puts it downe indefi∣nitely, that the Spirit makes request for the Saints according to the will of God. The Spirit of God stirs vp the heart of euery one that is a Saint, of euery child of God, to make requests and supplications to the Lord. And why?

The Spirit of adoption is one and the same in all Gods chil∣dren, they are all one body, [Reason.] and they haue one and the same spirit. Ephes. 4.4. There is one body and one Spirit, and that Spirit hath one and the same kind of working in them all, and brings forth the same effect in all and euery one of Gods chil∣dren, euen this particular effect of inuocation, prayer, and calling on the name of the Lord, though in different de∣grees.

And this I note in a word, [Ʋse.] as a ground of comfort to Gods children: it may comfort them in regard of their weakenesse in prayer. Haply they are weake, they are notable so well to pray for themselues, and they pray for others very weakely: it may be they are vnder the hand of God in sicknesse, and they cannot so well pray for themselues in regard of the strength of their present anguish and paine: well let them

then call to mind and remember, that the Spirit of adoption and grace is a Spirit of prayer in other of Gods children; and he causeth that effect of inuocation and prayer in other of the children of God.

But what is that to me, thou wilt say?

[Obiect.] Yes surely, it makes much for thy comfort: thine owne heart can witnesse with thee, [Answ.] no doubt, that thou hast bene stirred vp by the Spirit of adoption and grace to pray for o∣thers as for thy selfe, in time of their weakenesse and sick∣nesse, and assure thy selfe, others that are Gods children are now stirred vp by the same Spirit to pray for thee, and thou hast part in the prayers of Gods children that are many miles distant from thee, and though they neither see not heare of thy particular distresse: indeed those that see or heare of thy particular weaknesse are more affected with it, and pray for thee more particularly. Yea know to thy comfort, that thou hast the benefite of the holy prayers of all Gods children throughout the whole world, and thou farest the better for the prayers of those that neuer saw thee. The Spirit of adop∣tion and grace that is in thee is also in them, and that Spirit stirres vp their hearts to pray not onely for themselues, but also for all their fellow members, and especially for such as are distressed; and so vndoubtedly thou hast the benefit, and thou hast the comfort from the prayers of all Gods children wheresoeuer they be: thinke on that to thy comfort, and so I passe from that briefly. Now touching this effect of inuo∣cation, prayer, and calling on the name of the Lord, caused in the Apostle, and in the beleeuing Romans in particular, the Apostle saith, the Spirit of God caused him and them to crie Abba, Father: where first we see, that their inuocation, prayer, and calling on the name of the Lord, caused by the Spirit of adoption and grace, was a crying, it was earnest, and feruent: and hence followes this conclusion.

[Doct. 7] That true prayer is a crying to God: prayer sent out from the Spirit of adoption, is earnest and feruent, it is sent out with feruencie of spirit, and with earnestnesse of inward affe∣ction: and such as pray to God as they ought, they pray with

feruencie, and with inward intention of the heart. And hence it is that prayer is compared to sacrifice, Psal. 119.108. O Lord I beseech thee accept the free offerings of my mouth: and to incense, Psal. 141.2. Let my prayer be directed in thy sight as in∣cense, and the lifting vp of mine hands as an euening sacrifice. To note to vs, that true prayer ought to be offered vp as it were by fire, and ought to proceed from a feruent heart, from the heat of the heart, that it may be a sweet sauour in the nostrils of the Lord. And therefore the prayers of the Saints are cal∣led sweet odours. Reue. 5.8. And hence it is that prayer is called a powring out of the soule, 1. Sam. 1.15. I haue powred out my soule before the Lord: & a powring out of the heart, Psal. 42.4. When I remēbred these things, I powred out my verie heart. And this qualification of prayer is commended to vs, Iam. 5.16. The prayer of a righteous man auaileth much, if it be feruent: and further confirmed by the example of Elias in the next verse, that Elias prayed earnestly that it might not raine, and it rained not on the earth for three yeares and sixe moneths: and by the ex∣ample of Christ, Heb. 5.7. where it is said, that in the dayes of his flesh he did offer vp prayers and supplications, with strong crying and teares, vnto him that was able to saue him from death. And many other examples might be brought to this purpose.

Now the reasons of it, that true prayer is and ought to be feruent, and ought to be sent out with earnestnesse of inward affection, are these.

First, true prayer is rather a trauell of the heart then a la∣bour [Reason. 1] of the lippes: it ought to be with a feeling of our wants, and with an earnest desire after grace, and after good things we stand in need of and pray for, as Psal. 143.6. Dauid saith, My soule desireth after thee as the thirstie land: and Mark. 11.24. Whatsoeuer ye desire when ye pray, beleeue that ye shall haue it, and it shall be done vnto you.

And againe, the Lord hath enioyned vs to feare, loue, and [Reason. 2] serue him with all our heart, soule, and strength; and he re∣quires vehemencie and feruencie in all good duties, both to∣wards his holy Maiestie and towards men. Now prayer is an excellent part of the seruice of God, and therefore doubt∣lesse

the conclusion stands firme on these grounds, that true prayer is and ought to be sent out with feruencie of spirit, and with earnestnesse of inward affection; and that such as pray to God as they ought, they pray with feruencie, and with inward intention of heart. And before we come to the vse of this, know we, that feruencie of spirit in prayer is to be expressed by outward signes and gestures of the bodie, as by shedding of teares, as Hannah did, 1. Sam. 1.10. and as Hezechiah did, 2. King. 20.3. and by lowdnesse of voice, as Psal. 77.1. My voice came to God when I cryed. And Ionah saith, Ion. 2.2. he cryed in his affliction. And it is said of Stephen, Act. 7.60. that he cryed with a loud voice, and said, Lord lay not this sinne to their charge: and by bowing the head, and ca∣sting downe of the bodie; by lifting vp the hands and eyes towards heauen. Yet so, as these signes and gestures be voide of hypocrisie: we are not to shed fained teares, and in vsing of them, we are to take heed of a wrong perswasion of God, as to thinke that God cannot heare vnlesse we crie aloud, as Baals Priests did. 1. King. 18.28. And withall know, that those signes and gestures are not of absolute necessitie alwayes ne∣cessarie, as if prayer could not be feruent without them; for the bodie may be exceedingly weake through age or extre∣mitie of sicknesse, the senses decayed or the speech taken a∣way, and yet euen then there may be feruent prayer offered vp to God in the secret lifting vp of the heart. Exod. 14. we reade not of any word Moses spake, his tongue was silent, and yet without question he was earnest and feruent in prayer to God in the secret of his heart: and therefore the Lord said to him, verse 15. Why cryest thou? And therefore outward signes and gestures of the bodie are not alwayes necessarie: yet out of the case of extreme weakenesse and sicknesse, or the like hinderance, feruencie of spirit in prayer is to be expressed by outward signes and gestures of the bodie.

[Ʋse 1] Now for the vse of this, first this truth discouers, that those prayers the Papists vse in a strange tongue, in a language vn∣knowne, their numbred prayers on their beads, their prayers mumbled ouer in their canonicall houres, and such like, are

no true prayers: those prayers are onely pattered ouer as a stinted and set taske, they are not vttered with any inward affection of heart, and so they came not from the Spirit of a∣doption and grace; and they are but lippe labour, and abho∣minable in the sight of God. I leaue them, and for vse to our selues.

Is it so that true prayer is and ought to be sent out with [Ʋse 2] feruencie of spirit, with earnestnesse of inward affection, and that such as pray as they ought, they pray with feruencie, and with inward intention of heart? What may we then thinke of the prayers that are vttered by many in the world, euen the prayers that men and women vtter heauily and drowsily, sluggishly and coldly, onely for forme and fashion: prayers that are said by many, for so themselues speake, they say their prayers morning and euening, and ye may beleeue them, their mouthes onely say prayers, their hearts pray not; they pray not with any due reuerence of the great and glorious Ma∣iestie of God, with any sound feeling of their owne wants, or with anie feruent desire of their hearts: what may we thinke of such prayers? are such prayers true prayets and pleasing to God? No, no, they are but lippe labour, and indeed lost la∣bour; yea hatefull and displeasing to God. Consider with thy selfe, wouldst thou make petition to a great man, or to a king, for any thing thou wouldst haue him to grant thee, heauily, drowsily, and carelessely? Surely no, if thou haue anie vnder∣standing thou wouldst not. How then darest thou offer to God the King of kings and mightie Lord of heauen and earth, an heauie, sluggish, drowsie, and formall prayer? dost thou thinke to obtaine any good thing at the hands of God by such a prayer? by a prayer vttered it may be in thy bed halfe sleeping and halfe waking? dost thou thinke to obtaine any good by such a prayer? No, no, assure thy selfe the Lord will returne thy prayet so vttered as doung on thine owne face: it is abhominable in his sight. As the prayer of faith vt∣tered with feruencie of spirit is of excellent vse, and great force to bring downe manie blessings from the Lord, Iam. 5.16. so certainly a cold, sluggish, and formall prayer, is

highly displeasing to the Lord, and a meanes to pull downe the curse of God on the head and soule of him that makes it. Therefore take heed that thou do not so performe this holy seruice, labour thou to be feruent in prayer, and to put vp thy suites and supplications to the Lord with earnest intention of heart: and to that purpose consider with thy selfe before whom thou dost present thy selfe in prayer, namely before the great and glorious maiesty of the Lord, before whom the Angels couer their faces, Isai. 6.2. and labour to haue thine heart affected with the want of those good things thou pray∣est for; and withall consider that thy prayer offered vp coldly and carelesly is turned to sinne, and the Lord may iustly repell it, and send it backe with a curse in steed of a blessing: and so labour to haue thine heart rowsed and quickened vp to performe this duty with feruency of Spirit: and so doing thou shalt finde prayer an excellent meanes of much good to thy soule, and a meanes to bring downe many blessings and good things from the Lord on thee: and thou crying Abba, Father, the Lord will shew himselfe a gracious and louing Father vnto thee in Christ.

Now before we leaue this point, some doubts that may arise and may be propounded on occasion of it, as first, it be∣ing so that true prayer is and ought to be earnest and feruent, and sent out from the inward intention of the heart; hereup∣on haply a doubt may arise in the heart of a child of God: whether he do pray truly and as he ought to do, [Quest.] in regard of the deadnesse and dulnesse sometimes creeping on him in the holy exercise of prayer. Alas, will a poore child of God say, when I set on the holy exercise of prayer, and endeuour to call on the name of the Lord, I finde in my selfe many times a maruellous deadnesse and dulnesse, and many by∣thoughts cast into my minde, and therefore I make question whether I pray as I ought, and whether the prayers that I make be pleasing to God or no? [Answer.] For satisfying of this doubt, and remoueall of this scruple, consider with thy selfe whosoe∣uer thou art, dost thou in the entrance on the holy exercise of prayer, when thou art to enter on it, dost thou meditate and

thinke on the great and glorious maiestie of the Lord, and endeauour to set thy selfe as before him, and as in his sight and presence, with all due reuerence of his greatnesse and glo∣rie? And whē thou art in the performance of that holy dutie, finding deadnes and dulnesse creeping on thee, & by-thoughts cast into thy minde, dost thou then striue against them, art thou displeased with them, are they a burden to thee, and dost thou sigh and grone vnder the burden of them, and labour and striue to lift vp thy heart and soule to the Lord? Comfort thy selfe, euen thy poore and weake prayers, so offered vp to God, are true and hearty prayers, and they are well pleasing to God, Isai. 38.14 Hezekiah saith, that in his prayer He chat∣tered like a crane or a swallow, he mourned as a doue: he was so oppressed with griefe, as that his prayer was like the chatte∣ring of a crane or mourning of a doue, he was not able to vtter a perfect sentēce, but as it were to stammer out a prayer, and yet the Lord was pleased with it, and the Lord heard his p••ayer. And so doubtlesse though deadnesse and dulnesse sometimes creepe on thee in prayer, and by-thoughts be cast into thy minde, yet if thou purpose and resolue against them, and striue against them, and looke for the perfection of thy prayers in Christ, assuredly thy prayers are earnest and feruent, they are true and heartie, and the Lord accepts of them as pleasing to him through Christ: and let that be thy comfort in the first place.

Secondly, [Quest.] it being so that true prayer is and ought to be earnest and feruent, and sent out from the inward intention of the heart, a doubt and question may further arise and be moued, namely this: whether a man may pray truly and as he ought, in vsing a set forme of prayer, in vsing a prayer com∣posed and made by others, or no? To this I answer, [Answer.] that no doubt he may, a man that vseth a set forme of prayer, a prayer composed and made by others, may pray truly and as he ought: for why, in a set forme of prayer vsed, a mans heart may go with his mouth, he may be inwardly touched and stirred vp to pray, and haue a true feeling of the want of things so prayed for: and he may vse petitions put downe in a set

forme of prayer, being agreeable to the word of God, with feruency and with earnest intention of his heart: and so do∣ing doubtlesse he prayes truly and as he ought to pray. As a child that hath words put into his mouth, and is taught how to aske good things at his fathers hands, may as truly aske those good things, and be as earnest in crauing and cry∣ing for them, as he that calls and cries for the same good things out of his owne wit and inuention: so certainely a child of God may in a set forme of prayer as truly pray, and as earnestly craue good things at the hands of God his hea∣uenly father, as in a conceiued prayer, crauing the same things, and vsing the same words and petitions. Oh but say they, some set forme of prayer is a stinting and limiting of the Spi∣rit. [Obiect.] I answer: it is not so, they that so thinke are deceiued, to such as want memory, [Answ.] vtterance, and other gifts of grace needfull to the conceiuing of a prayer, set forme of prayer is a necessarie helpe to their weake gifts both of heart and tongue: and therefore their hearts being rightly prepared to pray, [Obiect.] they may vse a set forme of prayer. But they will say, it is a stinting of the Spirit in those that haue the gift of con∣ceiuing prayer. [Answ.] I answer againe; for them that haue the gift of prayer, to vse set forme of prayer in publike being appointed by publike authority, is no stinting at all of the Spirit, for if it be, then the Lord himselfe enioyned a stinting of the Spirit, which to thinke were blasphemie. Reade Numb. 6.23.24.25.26. the Lord there enioyned the priests a set forme of prayer in blessing the people publikely. And Psal. 92. was a set prayer appointed for the Sabbath, the title shewes it, A Psalme or song for the Sabbath. Indeed such as haue the gift of prayer, are not bound at all times to vse set formes of prayer in publike or priuate. And let not any one take liberty to vse a set forme of prayer at all times, for that cannot at all times expresse his particular wants. And if a man be suddenly pressed by any calamitie, or by any sinne pressing the consci∣ence, and be not able to conceiue a prayer, let him then in such a case rather go to the Lord with sighing and groaning, euen with sighs and groanes that he cannot expresse in words

as verse 26. then betake himselfe to a set forme of prayer, which it may be makes no mention of the speciall grace he stands in need of.

In the next place obserue we, the Apostle here saith, in∣uocation, and prayer, and calling on the name of the Lord, caused in himselfe and in the beleeuing Romanes by the Spirit of God, was a crying to God earnest and feruent, and it was a crying, Abba, Father, it was with a childlike boldnesse and confidence, it is a calling on God as a gracious and lo∣uing father in Christ. Now hence followes this conclusion.

That true prayer is and ought to be with an holy boldnesse [Doct. 8] and confidence: such as pray to the Lord as they ought, they pray with an holy boldnesse and confidence, ioyned with re∣uerence and feare, and they come to the Lord in prayer with assurance to be heard, submitting their wils to Gods will, for the time and manner of granting their requests. And this is commended to vs, Marke. 11.24. Whatsoeuer ye desire when ye pray, beleeue that ye shall haue it, and it shalbe done vnto you. Mat. 21.22. Whatsoeuer ye shall aske in prayer, if ye beleeue ye shall receiue it. Iam. 1.6. If any lacke wisdome let him aske of God, but saith he, let him aske in faith and wauer not. Psal. 55.22. saith Dauid Cast thy burden or gift vpon the Lord, that is, that which thou wouldest that God should giue to thee, cast it on the Lord, and rest on him in confidence and assurance for the granting of it: for why, the reason and ground of this truth is this.

Prayer is a speciall fruite of faith; and as one saith well, [Reason.] it is the first child and most honourable effect of faith: faith must go before, and prayer must follow after, and therefore doubt∣lesse prayer must be with an holy boldnesse and confidence, and they that pray to the Lord as they ought, they pray with boldnesse and with assurance to be heard. And yet that we mistake it not, know that true boldnesse and confidence in prayer must be grounded not on any thing in our selues, or any creature in heauen or earth, but onely on the promise of God, and the mediation and intercession of Christ. We must be bold and confident in prayer, resting onely on the promise

of God, and beleeue that God will grant vs the good things we pray for, according to his promise, and as he hath promi∣sed them to vs, and resting also on the mediation of Christ, and beleeue that Christ will be our mediator to God his Fa∣ther, that the good things we aske his Father in his name, he will giue to vs, Ioh. 16.23. Thus we are to pray with bold∣nesse and confidence, and with assurance to be heard.

[Obiect.] But against assurance in prayer some obiect, that God ma∣ny times hath heard and doth heare vnbeleeuers, Psal. 107. Dauid shewes at large, that when men are in distresse (though vnbeleeuers) yet they crying to God, he deliuers them out of their distresse; and giues many particular instances to that purpose: and therefore faith in prayer seemes not to be ne∣cessarie.

[Answ.] To this I answer; that God doth sometimes heare the grones and cries of vnbeleeuers, not because their prayers please him, but for the execution of his iustice and iudge∣ment on them that wrong them. God doth sometimes heares the cries of vnbeleeuers regarding their cause, namely, their wrongs and oppressions, not their persons or prayers. And this the Lord doth, both to set out the riches of his mer∣cy, that reacheth so farre as to vnbeleeuers, as he suffers the Sunne to shine, and the raine to fall, on the iust and on the vn∣iust, Mat. 5.45. and also to stirre vp true beleeuers to seeke to him in the prayer of faith, in that they see that euen the prayers and teares of the wicked are not fruitlesse and with∣out effect. And so still it remaines a truth, that true prayer is and ought to be with an holy boldnesse and confidence; and such as pray as they ought, they pray with an holy boldnesse [Ʋse 1] and confidence, and with assurance to be heard.

And for vse, first this discouers that the prayer of vnbelee∣uers, of ignorant persons, and of impenitent persons, of such as go on in their sinnes without repentance, they are no true prayers pleasing to God; they cannot go to the Lord with anie holy boldnesse and confidence, or with any assurance to be heard: but I will not further stand on that.

[Ʋse 2] And for vse to Gods children on the ground of truth now

deliuered, all Gods children are to looke to it, that they go to the Lord in prayer with an holy boldnesse and confidence, and with assurance to be heard. When thou that art a child of God goest to the Lord in prayer, and powrest out thine heart before the Lord for good things thou standest in need of, labour to beleeue that thou shalt haue those good things granted to thee, giue the Lord that honour to trust him on his word, thou canst not giue him greater honour then to trust him on his word and promise: and therefore labour to bring thine heart in prayer to rest on the word and promise of God, call to mind and remember the sweete promises the Lord hath made to his children, and that he is faithfull and true in performing his word and promise: he is able to per∣forme it, and he is most willing to make it good to his chil∣dren; yea remember, that he sometimes heares the cries of vnbeleeuers that haue no promise made to them, and will he then reiect the cries and prayers of his children, to whom he hath promised mercie, their prayers being offered vp in faith and in the mediation of Christ? Doubtlesse he will not. Yea but thou wilt say, I am in trouble and distresse, [Obiect.] and I haue of∣ten made my humble suite and supplication to the Lord, for ease, comfort, refreshing, and deliuerance, but as yet I finde none, the Lord seemes to hide his face from me: and as the Prophet complaines, Lamen. 3.8. When I crie and shout, he shutteth out my prayer: I feare the Lord is angrie with me. Oh take heed of this impatiencie, giue the Lord this honour, [Answ.] to waite on him; he is worthie to be waited on, and shew forth thy faith, not onely in beleeuing Gods promises for the mat∣ter and substance of them, that he hath promised case, com∣fort, and deliuerance to his children, but also in beleeuing them in regard of the circumstance of time for the accom∣plishment of them, that the Lord in his appointed time will make good his promise to thee. Habac. 2.3. The vision is for an appointed time, but at the last it shall speake and not lye. And Isai 28.16. He that beleeueth shall not make hast. If we had hearts to trust God in prayer to waite on him, oh what good should we finde by it! proue the Lord herein, as he saith in a∣nother

case, Malac. 3.10. and see if he will not powre out blessings on thee without measure. It is a certaine truth, that the prayers of Gods children in time of trouble and distresse, offered vp to God in faith and in the mediation of Christ, do more good then all other meanes whatsoeuer. Therefore learne we to go to the Lord in prayer with holy boldnesse and confidence, resting on the promise of God, and on the mediation of Christ, and we shall finde a plentifull blessing from the Lord on our bodies and on our soules. There is yet further matter offered from these words, Whereby we crie, Ab∣ba, Father: and it is further to be obserued, that the Apostle here saith, the Spirit of adoption caused him and the belee∣uing Romans to crie Abba, Father: euen to call on him who was their Father in Christ, and on him alone. And hence it is cleare, I will but note it in a word.

[Doct. 9] That the Spirit of adoption causeth men to pray to God their Father in Christ, and to him alone, and to none other. The holy Spirit of God directs vs to pray to God alone, and to none other in heauen or earth: for why,

God alone is able to heare, to vnderstand, and to helpe them that pray to him, [Reason.] and he alone knowes their hearts. Act. 1.24. Thou Lord which knowest the hearts of all men. Yea he alone knowes whether the heart pray or no. And prayer is sometimes suspirium cordis, but a sigh or groane of the heart. 1. Sam. 1.13. it is said, that Hannah spake in her heart when she prayed. And Rom. 10.14. it is the rule of the Apostle, that in∣uocation and faith are euer to go together, How shall they call on him in whom they haue not beleeued? Now in God alone must we beleeue, and therefore to him alone must we pray. And doubtlesse Gods children are euer taught and stirred vp by the holy Spirit of God to pray to God alone, and to none o∣ther, according to his owne commandement. Psal. 50.15. Call on me in the day of trouble, so will I deliuer thee, and thou shalt glorifie me. [Ʋse.]

This serues to checke and reproue the prayers taught and practised by the Papists, to Angels and Saints departed. If Gods children be taught and stirred vp by the holy Spirit of

God to pray to God alone and to none other, it must needs be that prayers to Angels and Saints departed, is caused and comes from another spirit, from a spirit of error, and a spirit contradicting the Spirit of God, euen from the spirit of Anti∣christ. And it is but a shift of the Papists, by which they seeke to elude and put off our argument from this place, and that Matth. 6.9. where Christ teacheth vs to pray, Our father: we reasoning thus, we are taught to crie Abba, Father, and to call on God our Father onely; and therefore not on Angels and Saints departed.

Why say the Papists, this is no good argument, [Obiect.] for if this be good, we are taught to call on God our Father onely, therefore not on Angels or Saints departed; then this also will stand good, we are taught to call on God the Father one∣ly, therefore not on God the Sonne, nor on God the holy Ghost. A meere shift easily answered. [Answ.] The word Father in the Scripture is taken two wayes, personally, and essentially. Per∣sonally, for the first person in Trinitie, when it stands in rela∣tion to Christ, as Coloss. 1.3. We giue thanks to God euen the Father of our Lord Iesus Christ. But when it stands in relation to vs, as when we are taught to say our Father, it is taken es∣sentially, and we are to vnderstand by the word Father, the Father, Sonne, and holy Ghost, euen the three persons subsi∣sting in the same Godhead and diuine nature. And therefore our aduersaries do but cauill, in seeking to put off our argu∣ment from this and that other place, Matth. 6.9. I leaue them and proceed.

In that the Apostle here vseth an Hebrew or Syriacke word, Abba, and that word is kept and retained in our En∣glish translation, is no sufficient warrant that the seruice of God may or ought to be in a strange tongue, as the Papists falsely affirme: for the word Abba, and the word Amen, and such like, are become common, and familiar, and easie to be vnderstood. But touching these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Abba, Father, the one an Hebrew or Syriacke word, and the other a Greek or English word: we may hence gather, which I will but note in a word,

That God is the father both of the Iewes and Gentiles, [Doct. 10] euen of all, of what nation or countrey soeuer they be, that truly beleeue in Christ, and are partakers of the grace of a∣doption: there is neither Iewe not Grecian, but all are one in Christ Iesus, Galat. 3.28.

Which may comfort vs that are of the Gentiles; the time was when the Iewes were onely accounted the Church and people of God, [Ʋse.] and his chiefe treasure, Exodus 19.5. and to them onley did belong the adoption, and the glory, and the Coue∣nants, and the giuing of the Law, and the seruice of God, and the promises, Rom. 9.4. All other nations, and people were passed by and refused, but the partition wall is taken downe, and now all that truly beleeue in Christ, of what nation or coun∣trey soeuer they be, are accounted the children of God, and may call God Father. I will not further stand on that.

The doubling of the word, Abba, Father, as I shewed, signi∣fies vehemency, as if the Apostle had said, The Spirit of adop∣tiō causeth vs to crie, Father, Father, so that here we see Gods children are stirred vp by the Spirit of adoption to be instant and importunate with the Lord in prayer, and to crie to him, Father, Father: the point hence is this.

[Doct. 11] That we must be instant and importunate with the Lord in prayer, with an holy instancy and with an holy importuni∣ty, we must not take the deniall at the first at the hands of our heauenly Father for the good things we craue at his hands according to his will, but we must still sollicite him, and still go to him with I pray thee holy Father, good Father I beseech thee gracious Father, and the like: we must pray for the same needfull good things we craue at the hands of God againe and againe, till the Lord answer vs graciously, heare our prayers, and haue mercy, and grant our requests. And this is that the Apostle calls striuing in prayer. Rom. 15.30. I be∣seech you for our Lord Iesus Christs sake, and for the loue of the Spirit, that ye would striue with me by prayers to God for me. And this the Lord Iesus hath taught vs, by the example of a man that comes to borrow bread of his friend at midnight, Luke. 11.8. I say to you, though he would not arise and giue him because

he is his friend, yet doubtlesse because of his importunity: and then be subioynes verse. 9. I say to you, aske and it shalbe giuen you, and not onely aske but seeke, neither there rest, but knocke, and it shalbe opened vnto you. And this also he hath taught vs by the parable of the widow and the wicked Iudge, who feared not God, nor reuerenced man, Luk. 18.1. but the widow so troubled and wearied him with her cryes and importunitie, as she wrested her suite from him. And so ought we in an ho∣lie manner to be importunate with the Lord, in our suites and supplications we put vp to his holy Maiestie. Thus did good Iaacob, Genes. 32.26. he wrestled with the Lord in prayer, and he gaue the Lord no rest till he had giuen him a blessing. And thus we reade of Daniel, Dan. 9.18.19. O my God (saith he) incline thine eare and heare: open thine eyes and behold our desolations, and the citie whereupon thy Name is called: for we do not present our supplications before thee for our owne righteous∣nesse, but for thy great tender mercies. O Lord heare, O Lord for∣giue, O Lord consider, and do it: deferre not for thine owne sake, O my God. See how instant and how importunate he was with the Lord, he would as it were take no deniall at the hands of God. These examples are for our imitation; we are thus to be importunate suiters to the Lord, and to seeke to him in prayer, with an holy instancie and importunitie: for why,

We are in prayer to manifest and shew forth our heartie [Reason 1] d••sire of the good things we pray for, that indeed we hear∣tily desire them, and that we esteeme them as things most profitable and good for vs.

And againe, we are in prayer to manifest our patient de∣pendance [Reason 2] on the good pleasure of the Lord, that we take not on vs to prescribe when the Lord shall heare and grant our requests, but that in patience we depend on him for the gran∣ting and giuing of the good things we craue at his hands. And therefore our lawfull requests made to the Lord being not yet granted, we must still plie the Lord with our suites and supplications, and still sollicite and importune his holy maiestie with an holy instancie and importunitie in prayer, and as it were giue the Lord no rest till he please to answer vs

in mercie, and to grant our requests.

[Ʋse. 1] And this for vse, in the first place makes for the iust re∣proofe of those persons, who take on them to prescribe the Lord when he shall heare their prayers and grant their re∣quests. And if the Lord deferre to grant their petitions after once or twice, or some few times calling on him, they will not still follow him with their suites and supplications, but ceasse further to call on him, and euen secretly shrinke from him, and say in their hearts as that wicked Prince did, 2. King. 6.33. Should I attend on the Lord any longer? And that thus it is with manie, their practise shewes it. Let them be vnder the hand of God in anie distresse in their bodies, goods, or chil∣dren, and what do they? It may be once or twice call on the Lord themselues, and desire others to pray for them, but if cōfort or deliuerance come not iust in the houre they would haue it, do they still plie the Lord with their suites? are they importunate suiters? No, no such matter, they leaue off see∣king to the Lord, and they flie to the diuill, they seeke to him by vnlawfull meanes, and they seeke helpe from the di∣uels instruments, from witches and wizards: which course and dealing of theirs is most wicked, diuellish and abhomi∣nable.

[Ʋse. 2] Well for a second vse, let vs learne our dutie, the dutie that concernes all Gods children, all that haue the Spirit of adop∣tion, let vs crie, Abba, Father: euen Father, father, let vs dou∣ble our requests: and if our lawfull suites be not granted after manie times calling on the name of the Lord, yet let vs still plie the Lord with our suits and supplications, let vs stil be in∣stant with the Lord in prayer, with an holy instancie and im∣portunitie. And consider with thy selfe, if the Lord defer to grant thy requests after many times calling on him, and after thy crying while thy throat is drie, & thine eyes faile whiles thou waitest for God, Psal. 69.3. yet if the Lord giue thee an heart still to seeke to him, and still in patience to sue to him, that is a more excellent gift, and a greater mercie then the thing thou suest for.

And againe, consider that the Lord many times deferres

to grant the requests of his children for speciall good rea∣sons: as hereby to trie their hope, and to exercise their faith, to see whether they will still hope in him, and still depend on his goodnesse, euen when he seemes to hide his face from them. Thus dealt the Lord Iesus with the Canaanitish wo∣man, Matth. 15.22. she came to him and cryed, saying, Haue mercie on me O Lord, the Sonne of Dauid, my daughter is mise∣rably vexed with a diuell: he answered her not a word, he made as though he heard not: his disciples came to him and they besought him that he would send her away, for she crieth after vs: he cut them vp with a short answer, and told them, He was not sent but to the lost sheepe of the house of Israel: yet the wo∣man would not so leaue off suing to him, but she came and worshipped him, and said, Lord helpe me: he gaue her yet ano∣ther repulse, and that a bitter one, he called her whelpe or dogge, It is not good to take the childrens bread and to cast it to whelpes: yet for all this she would not be driuen from him, but still followed him and said, Truth Lord, yet indeed the whelpes eate of the crummes which fall from their maisters table. And then saith the text, he answered her, and said to her, O woman, great is thy faith, be it to thee as thou desirest.

Againe, the Lord sometimes deferres to grant the lawfull requests of his children for the good things they craue at his hands, that when those good things are giuen, they may be more welcome and more esteemed of, and not regarded as things of course. And further, the Lord sometimes defers to grant the requests of his children, to stirre them vp to be more earnest with him in prayer. Thus he dealt with Moses, Exod. 32. his purpose was to spare his people and not to de∣stroy them, yet when Moses prayed to him for the sparing of them, he said to him verse 10. Let me alone, that my wrath may waxe hot against them, for I will consume them: but I will make of thee a mightie people. This was to stirre vp Moses to be more earnest with him in prayer for the safetie of the people, as he was verse 11. O Lord (saith he) why doth thy wrath waxe hot against thy people which thou hast brought out of Egypt with power and with a mightie hand? Therefore if our lawfull re∣quests

be not granted after many times calling on the Lord, let vs remember it is either for the triall of our hope, and de∣pendance on the Lord, or the exercise of our faith, or to make good things when they come more welcome; or to enflame our affections, and to make vs more earnest in prayer with him. And if the Lord giue vs hearts still to perseuere in praier, and still in patience to sue to the Lord, it is a more excellent gift then the thing we sue for. Let vs still be instant and ear∣nest with the Lord, and still follow him, and plie him with our holy suites and supplications, and doubtlesse in his ap∣pointed time he will heare vs, and grant our requests, and giue vs the good things we craue at his hands, or things pro∣portionable, euen those things that shall be most for his glo∣rie and our comfort.

Notes

• Interpretatiō.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••d est, pater, Pater noster. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• The holy Spi∣rit of God is to all Gods children first a spirit of bon∣dage, & then a Spirit of a∣doption.
• Hoze. 6.1.2.
• Act. 2.14. to 41.
• Act. 9.4.6.
• The opening of the Law of God and the applying of it to the disco∣uering of mēs sinne, is very needfull.
• Men deceiue themselues who thinke that the Spirit of God is to them a Spirit of adoption, and yet neuer found him to them a spirit of bondage.
• Note.
• The Spirit of God makes both the Law and the Gos∣pell preched effectuall.
• Isay 48.17.
• Isay 57.19.
• 1. Cor. 3.6.7.
• Strength a∣gainst offence arising from this, that the word of God truly prea∣ched workes kindly on some, and not on others.
• Ioh. 3.8.
• Rom. 9.3.
• We are not to rest on the ex¦cellencie of a∣nie mans gift in preaching, as sufficient to make the word prea∣ched effectu∣all.
• Neither are we to rest on any excellen∣cie of wit or vnderstāding in our selues, for concer¦uing the word of God, or profiting by it
• Bradford.
• Note.
• Gen. 20.9.
• Rom. 3.20.
• Rom. 7.7.
• Rom. 4.15.
• Beware of de∣ceiuing your selues touch∣ing the sight of sinnes and touch of con∣science for the same.
• The terrors and feares Gods Spirit works in Gods cho••en, are as preparatiues to their con¦solation and comfort.
• Act. v. 37.
• Galat. 3.24.
• A difference of the wor∣king of Gods Spirit in the elect and in the reprobate discouered.
• Comfort to them in whō the Spirit of God hath wrought ter∣ror, feare, and amazement, on the sight of their sins, and hath not left them in that case, but hath begun to worke in them to their comfort.
• The sense and feeling of Gods speciall loue in Christ comes onely frō the worke of Gods Spirit Rom. 5.5.
• How manie deceiue them selues tou∣ching the fee∣ling of Gods loue.
• Inuocation and calling on the name of the Lord is a certaine fruite of the Spirit of adoption.
• 1. Cor. 1.2.
• Zach. 12.10.
• Rom 8.26.
• Galat. 4.6.
• How we may know whether we haue the- Spirit of adop¦tion or no.
• Comfort for them whose hearts are stir∣red vp to pray∣er on euery occasion.
• Euerie one who hath the Spirit of grace hath also the Spirit of prai∣er, in some measure.
• Comfort to Gods children in regard of their weaknes in prayer.
• True prayer is earnest and feruent.
• Psal. 119.108.
• Psal. 141.2.
• Apoc 5.8.
• 1. Sam. 1.15.
• Iam. 5.16.17.
• Heb. 5.7.
• Psal. 143.6.
• Mar. 11.24.
• Wherein fer∣uencie in pr••yer is to be expressed.
• 2. King. 20.3.
• Psal. 77.1.
• Act. 7.60.
• 1. King. 18.28
• Exod. 14.15.
• Popish pray∣ers in an vn∣knowne tong, or numbred on beads, or the like, are no true prayers.
• Heauie, drow¦sie, sluggish, & cold pray∣ers vttered only of forme and fashion, are not such as they ought to be.
• Iam. 5.16.
• Isai. 6.2.
• Isai. 38.14.
• Whether the vsing of a set forme of prayer be true prayer or no.
• True prayer is and ought to be with an holy bold∣nesse & confi∣dence.
• Mar. 11.24.
• Mat. 21.22.
• Iames. 1.5.6.
• Psal 55.22.
• The ground of true bold∣nesse in pray¦er.
• Ioh. 16.23.
• Psal. 107.
• Mat. 5.45.
• The prayers of vnbeleeuer•• and of igno¦rant and im∣penitent per∣sons are not pleasing to God.
• Euerie child of God must labour to pray in faith.
• Lam. 3.8.
• Hab. 2.3.
• Malac. 3.10.
• Gods Spirit directs vs to pray to God alone, and to no other.
• Act. 1.24.
• 1. Sam. 1.13.
• Rom. 10.14.
• Psal. 50.15.
• Popish pray∣ers to Angels and Saints de∣parted, iustly taxed.
• Colos. 1.3.
• Mat. 9.6.
• God is the fa∣ther of all true beleeuers, Iewes and Gentiles.
• Comfort to beleeuing Gentiles.
• Holy instancy and importu∣nity, is need∣full in prayer.
• Reproofe of such as take on them to prescribe the Lord when he shall heare their prayers.
• Gods children are to be im∣portunate with the Lord in prayer in an holy man∣ner.
• Why God somtimes de∣feres to grant the requests of his holy children.