The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

Sect. 2. What may be the cause of that deadness and indisposition, and these wandring thoughts that arise in the heart upon the Spirits departure? and what course should be taken for removing this evil, and for recovering and maintain∣ing the presence of the Spirit, and a praying frame and disposition.

Psa. 81.11, 12. But my people would not hearken to my voice, and Israel would none of me; So I gave them up unto their own hearts lust, and they walked in their own coun∣sels.

Hos. 4.11. Whoredom and wine, and new wine take away the heart.

IF the Sun be set, and leave our hemisphere, it must be night with us, and darkness must cover the face of our earth; if the soul be separated from the body, the man must be dead, and coldness must seize upon the liveless carrion; So, if the Spirit, which is our Sun and life, depart, what darkness, deadness and emptiness must be in the soul? But, as if it were too little to be dead and destitute of life, foolish sinners will kill themselves, and harden yet more the heart, which already is harder then the adamant or flint; and when the sun goeth down, they will shut the doors and windows, yea, and pull out their own eyes that they may not see; and thus as Seducers, in respect of a total privation of life, are said to be(a) 1.1 twice dead, So the Saints themselves, many a time, in respect of their partial deadness, and the gradual departure of the Spirit of life, may be said to be twice hard∣ned, blinded and indisposed for duty. Not only doth sin pro∣voke the holy Spirit to depart (and thus morally, and by way of demerit, it stops the fountain of life) but also by its poison and venomous nature, it doth pollute and infect the heart, it leaveth such a blot and tincture upon the soul, as disposeth it for blindness and deadness. Sin is not only of it self, and

formally opposit to grace, but it maketh upon the heart, as it were, efficiently such a contrary impression to grace, and mat∣terially indisposeth it for a communion with God and spiri∣tual exercises; and thus stealeth and taketh a way the heart, Hos. 4.11. And albeit every sin hath more or less of this malignant quality in it, yet their be some sins which in a spe∣cial maner do produce this wofull effect, after which we shall now enquire, having in the preceding Section spoken of the former head, viz. of the withdrawing of the Spirit, and of these sins which did most directly and immediatly bring on that sad stroke; but there being such a connexion between our deadness and the departure of the Spirit of life, and the causes and cure of(b) 1.2 both those evils being much alike, and the same; we may without any culpable confusion here speak to those joyntly, especially since we referred to this place one sort of those(c) 1.3 causes which did provoke the Spirit to de∣part.

Before we speak of the remedy, we will search after the causes, which we shall rather name, then enlarge and insist on at any length: First, then as to the causes of deadness, in∣disposition and wandring thoughts in prayer (for all these cursed branches may spring from one and the same root, and may be cured by the same remedy, which therefore we will not separat in this enquiry) some of these are external and without us, others internal and within us, or proceed from us, and among these some are natural which we cannot total∣ly remove (till this our house,(d) 1.4 infected with that fretting leprosie, be broken down, and till we cast off this(e) 1.5 body of sin and death) albeit by watchfulness and the diligent use of the means, we may guard against their prevailing; but other causes are more voluntary, and occasioned by our sloth and negligence, or some inordinat affection and lust; again, some of these do provoke the Spirit to withdraw and to smite us with a judicial stroke, but others of these causes do of them∣selves (in a special manner) in-dispose the heart for spiritu∣al duties, and cast the soul into a sort of lethargy and dead∣ness.

1. Then as to the external causes, we will not reckon the Spirit of grace as one; for albeit upon his withdrawing, this evil doth follow; yet it is not his work, nor is he the pro∣per(f) 1.6 cause of it, while he suspends his gracious influences which would preserve life and heat in the affections, which otherwise of themselves (like water when the fire is removed) will return to their native coldness.

Neither, 2. can the(g) 1.7 world be properly called a cause of this malady; for if there were no venome within us, we would suck no poyson from its flowers; yet, in that it mini∣streth fewel to our lusts, it may be called a material and occasional cause; and albeit the creatures do keep their stati∣on and primeval perfection, groaning and travelling in pain when they are abused by degenerat man, and employed against their Maker, Rom. 8.22. yet through our wickedness we make them, and they now become to us wofull snares and temptations.

Neither, 3. can(h) 1.8 wicked men be said to be the true cause hereof, for though, by their ill example, society, per∣suasion, &c. they may ensnare us, and draw us away with them to sinfull courses, which may provoke the Lord and harden our heart, yet they can have no direct and immediat hand herein, since they have not access unto, nor influence upon the heart.

So that, 4. Sathan is the only true and most proper exter∣nal cause of our indisposition to pray, deadness and wandring thoughts in prayer; he being alwaies ready as a father to be∣get and as a nurse to dandle, and bring up such an off spring to the dishonour of God and our hurt and mischief, that he may either make thee weary of praying, or God(i) 1.9 weary of thy prayer, and that thou mayest provoke him either not to answer, or to answer thee in wrath; when we are at pray∣er Sathan is most busie, we may expect to find him at(k) 1.10 our right hand to resist us; there is not a petition we offer up to God, but is contrary to his interest and kingdom, and therefore (as on saith) maxime insidiatur orationibus fideli∣um, his main work and design is to cheat us of our prayers; he is that fowl that is alwaies ready to catch away any good

motion that is sown in the heart by the Word and Spi∣rit, Mat. 13.14, 19. and when his suggestions cannot do the turn, he will offer temptations and distracting objects, to steal away the heart, or will by his instruments raise some tumult to disturb and divert us, as Act. 16.16, 17. O! what need have we then not to separat what the Apostle hath conjoyned, Jam. 4.7, 8. and to watch against and resist the devil, when we draw nigh to God. But though he be strong, and hath many advantages, yet(l) 1.11 stronger is he that is in us; and if in his name and strength we carefully resist him, he will flee from us, ver. 7.

O! but the chief and main cause is from within, this dis∣ease flows from our own bowels, no infection nor contagion from without could harm us, were there not a distemper and many ill humours within; neither Sathan nor his instru∣ments, nor the allurements of the world could make us halt in our way to heaven, were we not cripple and maimed in our own feet.

The first then and mother-cause, the womb where all the other were conceived, and the root that sendeth sap to all the branches, is our original, natural and hereditary corrup∣tion; that old man and body of sin, that enemy to God and all righteousness, which lodgeth in the best Saint while on earth, and which never is so far subdued and tamed, but if we be not upon our guard, it will be ready to interpose and to hinder us in all our religious performances: this is that Law in the members rebelling against the Law of the mind, whereof Paul complaineth, Rom. 7.21. This is that flesh that lusteth against, and is contrary to the Spirit, Gal. 5.17. this is that byass that leadeth us away from, and makes us turn aside when we are following after, the Lord; and hence proceedeth that natural levity and slipperiness, that instabi∣lity and unstayedness of our spirits, that we can hardly fix and dwell long upon any spiritual object, and that good motions are not so well rooted and abide not so long with us: hence wandring and impertinent thoughts break in, and that rest∣less sea within still(m) 1.12 casteth up mire and dirt, to be a rub in our way when we are looking to the right mark. Hence

Pauls complaint, (and where is there a Saint that may not joyn with him) When I would do good, evil is present with me—O wretched man that I am, who shall deliver me from the body of this death? Rom. 7.21.24. O! what need have we continually to watch over these vain, instable and gadding hearts of ours? and to look up to him and come in his strength, who can unite our heart to his fear and esta∣blish it with his grace? Heb. 13.9. Psa. 112.7. Psa. 86.11. &c.

But, 2. if to this native, constant and abiding sink and puddle, be super-added any grievous sin and actual transgres∣sion against light and conscience, as this will mar our accep∣tance, So it will exceedingly straiten and dull our Spirits: a guilty conscience dare not(n) 1.13 look the judge in the face with such boldness, confidence, chearfulness and readiness as other∣wise it would; then (and never till then) shall I not be ashamed, when I have respect to all thy Commandments, Psa. 119.6. See Part 2. Ch. 1. and 3. The Lord will not condescend to treat and reason with us, till we wash and make our selves clean, till we put away the evil of our do∣ings, and cease to do wickedly and learn to do well, Isa. 1.16, 17, 18. and will he suffer us to plead with him while we are wallowing in the mire and lying in our uncleanness? Ah! with what deadness and confusion of spirit must guilty and self-condemned sinners draw nigh to God? and what cold, formal and heartless prayers must impenitent sinners offer up to the holy, just, all-seeing and heart-searching Lord? But, since the honest servants of God will abominat such gross pollutions, and by the grace of God are kept from them, so that they do not ordinarily, easily and habitually fall into and commit such sins, and if at any time they be thus sur∣prised, yet will not lye in that puddle, nor add impenitence unto their back-sliding, the wicked one is not permitted thus to touch them, 1 Joh. 5.18. therefore they should not think it enough that they are preserved from these conscience-wasting iniquities, but should also carefully watch against those sins which are not so easily discerned, nor much obser∣ved by too many, and which are reputed to be rather infir∣mities

then transgressions, and the result of humane frailty rather then the venom and sting of the serpent in our bosom; yea the Saints should especially guard against this sort of sins, as being most exposed to such and in greater danger to meet with temptations that way, (Sathan knowing, that for the most part it is in vain to tempt them to gross and scandalous iniquities) and thus, being more ready to fail and stumble where least hazard appears; as, 1. spiritual pride, arising from our Christian priviledges and enlargement of dutits, &c. We will not insist on the aggravations of this monstrous (as I may call it) sin, how unlike is the fruit to the root from which it springeth? can darkness be oc∣casioned by light, and shall our graces become fewel to feed our pride? Ah! remember that God in a special maner is engaged against the proud, he will resist them,(o) 1.14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; he is, as it were, set in battel-array against such, Jam. 4.6. 1 Pet. 5.5. O Christians, do not thus lift up your selves lest God lay you low, and while ye elevat your selves above others, ye become as barren mountains, exposed to tempests and storms; it is to the plain valleys that God will be as the dew, making them to bring forth fruit as the vine, and to cast forth their roots as Lebanon, Hos. 14.5.8. compared with Jer. 31.18, 19. There be many sower grapes which this wild Olive yieldeth, from whence proceedeth, 1. ostenta∣tion; 2. affectation; 3. singularity; 4. contempt; 5. cen∣soriousness; 6. rigidness and unmercifulness; 7. untractable∣ness, stubborness and stifness of spirit, &c. these and such like cursed branches do spring from the root of ambition and pride; and shall we think it strange if the high Lord, who hath respect to the lowly, know the proud afar off? Psa. 138.6. 2. The Saints are in hazard to provoke the Lord by the sins of their holy things, their dallying with duties and ordinances, their formality, sloth and doing the work of the Lord negligently and superficially, &c. See the causes of the Spirits with-drawing, Sect. 1.

3. We come now to these causes, which do, as it were, for∣mally indispose, and of themselves steal away the heart, and make it unfit for a communion with God in any ordinance. Such as,

1. Earthly-mindedness, if thy heart be too much let out upon the creature, it will be straitned towards God; the(p) 1.15 Moon must be ecclipsed when the earth is interposed be∣tween the Sun and it: our Moon hath no light of it self, (whatever be said of that great Luminary in the heavens) and therefore, when the world goeth between, and intercep∣teth the beams and influence of the sun of Righteousness, what darkness and deadness must cover it's face? Ah Chri∣stian! dost thou not find the world to be the devils opium, whereby he stupifieth the heart and indisposeth it for a com∣munion with God? when we live too much upon the world, and suffer it to take up so much of our time, strength and affections, we are unfit to walk with God. Ah! doth not our sad experience teach us, that hardly can we get our hearts drawn up to God after an adulterous embr••cement of the creature: if a Saint but bow the knew to the worlds trini∣ty, and cast a greedy look on pleasures, honours and profits, this, as it will provoke the Lord to jealousie, So it will steal away the heart; and if these lovers once take possession there, they will hardly be gotten driven out,

2. Want of awe and reverence makes us careless in our approaches to God. and makes the Lord to hide his face. The(q) 1.16 Persian and(r) 1.17 Parthian Kings, to shun contempt, and that they might be the more honoured, did keep a di∣stance and were seldom seen, but once or twice a year; if the child forget to keep a due distance, the father must not smile and dandle it as formerly, then nothing but austerity and frowns, that the unmannerly son may learn no more to abuse his fathers kindness: and if we will not acknowledge the greatness of God, it is justice with him to make us find his hand; hence the Apostle, while he exhorteth to reverence and godly fear, representeth God as a consuming fire, Heb. 12.28.19. See Part 2. Ch. 2. Sect. 1. Ah! shall the re∣verence and respect we bear to a meet man make us watch over our thoughts, and take heed to our words while we are in his presence? and shall we dare to speak to him with whom is terrible majesty, and suffer our hearts to wander? If the Lord did only punish this contempt by his with∣drawing

and going away from us, (and who would not turn his back upon him who did not more pr•••••• and value his presence?) what coldness and deadness must seize upon our hearts? and this our voluntary deadness, slowing from an irreverent and aweless frame of spirit, is justly followed with a penal desertion, which must be accompanied with a further measure of deadness and irrevere••••••.

3. Hypocrisie and want of sincerity; a d••uble minded man is unstable in all his wayes, Jam, 1.8. and albeit this evil be in part cured in the Saints, yet it may so far prevail upon occasion, as to keep the heart from fixing and being serious at it's work: there can be no constancy not fervency where there is not sincerity; and hypocritical heart must be a(s) 1.18 divided heart, and while that prevalleth we cannot seek the Lord, nor call upon him with the whole heart; and so much of the heart as doth not concur in the duty, must be other∣wayes employed and divert the mind; hence wandring thoughts, deadness, &c.

4. Want of feeling and sense of thy wants and indigence; when the poor man is pinched with famine, and his empty stomach sets him a work, with what seriousness and impor∣tunity will he cry and beg? but if he be full or forget his misery, he may fall asleep or become remisse in asking. When Laodicea fancied her self to stand in need of nothing, she would not go to the market to buy; hence Christs warning and counsel, Rev. 3.17, 18. the(t) 1.19 full soul leatheth the honey-comb, but to the hungry every bitter thing is sweet. O! come not to Christs door till thy hunger send thee thi∣ther; thou canst not feelingly nor seriously ask, neither wouldst thou prize the mercy though thou d••dst receive it, unless thou be sensible of thy indigence and need.

5. Diffidence and distrust; 1. if we distrust Gods care and providence in governing the world, and minding his people in all their straits and difficulties, we will readily seek to help our selves and run to the creature for a supply, or if we seek to God, but for the fashion, in a careless and formal maner; those who expect little from God, will not be very serious in their addresses to him, Iob 21.15. 2. Distrust of Gods

fidelity in fulfilling the promises to hear and answer our prayers; we will be heartless at work when we expect little success, advantage or reward; they who begin to doubt and (with them, Mal. 3.14.) to ask, what profit is it to follow the Or finances of God? will be ready either (with him, a King. 6.33.) to say, why should we wait or call upon him any longer? or else with Papists and Formalists to rest on the outward performance without life and heat, and to think any sort of performance enough and too much? our diffi∣dence and distrust will be followed proportionably with so much despondency, deadness, want of life, activity and fer∣vency in our work: faith (saith(u) 1.20 one) is the back of steel to the bow of prayer, which sends the arrow with force to heaven; where faith is weak the cry will not be strong; he that goeth about a business with little hope to speed, will do it but faintly; he works (as we say) for a dead horse, the less we hope the less we endeavour, See Part 2. Ch. 2. Sect. 2.

6. Excess and surfeiting; when the soul is full and glutted, it is not fit for bodily, far less for spiritual, exercises: therefore, if ye would watch unto prayer, ye must be sober, 1 Pet. 4.7. If we would not fall asleep at our work, let us use the crea∣tures with moderation and sobriety, and beware of drun∣kenness and gluttony, 1 Thes. 5.6, 7. But, as there is a bodily, so also there is a moral, surfeiting and over-charging mentioned and joyned with the other, Luk. 21.34. when the soul is drunk with the(x) 1.21 cares of this life, it will, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as the word is, Luk 12.29.) it will become like to a wandring meteor, now up now down, and unfit for any spiritual employment; wordly cares will choak good motions and mar the work, these thorns will over-top the good seed and not suffer it to grow, Mat. 13.22. pericli∣tatur pietas in negotils: the world eats out our zeal, and exceedingly blunts and takes off the edge from our spiritual affections; if we look up to God, we will find that heavy clog and(y) 1.22 weight to beset us and presse us down, and hardly will we get that burden casten off; when the soul is drowned in the world, how can it mount up, as on eagles wings, and

a scend to the throne? The world is Sathans b••rdlime, if we stay too long upon the earth, he will readily catch us, and cut off our wings; if our chariot drive too far in the mire, it will leave the wheels behind; when we come reeking and sweating out of the world, we will find our spirits to be spent, and that we have no strength for doing the work of the Lord; nay, the world will not thus part with us, though we would leave it for a while, yet it will follow us and cry after us, and thus inter••upt, divert and disturb us while we would look up to God, and therefore, if we would pray affection••••••y and fervently, we must be carefull for nothing; as prayer is a remedy, and should come in the place of immo∣derat, excessive and distrust••ull care, So it is inconsistent w••th, and cannot be to purpose performed when that is; hence the opposition, Phil. 4 6, Prayer (as(z) 1.23 Lucher said) is hirudo cararum; the leeches that should suck out our cares; but alas! there is no such venom and distemper in the spirits of many as killeth these leeches, and will not suffer them to enter; our cares do choak our prayers, and in many are so excessive and incurable that they will not admit a reme∣dy.

7. Lasciviousness, wantonness and a spirit of lust, will take away the heart and indisoose us for spiritual duties, Hos. 4.11. If Sampson fall a sleep in Dalilahs lap, she will betray him to the Phil••stins, and he may lose both his sight and his strength, and if he(a) 1.24 essay to go out as at other times be∣fore, and to shake off his fetters, he will find they are now too strong for him; when that strange fire burneth in the heart, the smoak thereof will defile our sacrifices, and its flame wi••l eat out the fire of the sanctuary, which is of a heavenly descent.

8.(b) 1.25 Discontent with our condition, family(c) 1.26 contention, anger, wrath, jealousie, grief, fear and whatever excess and dis∣temper in the affections and passions of the soul; when these are out of order, and raise tumults, stir up confusion, and make a noise in the heart, how will they disturb and distract it in holy duties? especially since Sathan will concur and con∣tribute his assistance to the uttermost. We are not fit to

praise God, nor to pray to him till the heart be fixed, and freed from disquiet perturbations, Ps. 108.1. Hence the ex∣hortation so often repeated, not to suffer our hearts to be troubled or disquieted, Joh. 4.1.27. Ps. 42.5, 111. to pray without wrath, 1 Tim. 2.8. and to married persons to dwell together in love, honouring, and bearing with one anothers infirmities, that their prayers might not be hindred, 1 Pet. 3.7. Hence also David's complaint, that his trouble had shut his mouth, Ps. 77.4. overwhelmed his spirit, ver. 3. and closed his eyes, that he could not seriously look up to God, Ps. 40.12. that his heart failed, and was unfit to be employ∣ed in God's service, &c.

9. If thou do not keep a constant watch, the enemy will break in; Sathan and thy lusts are alwaies in arms; they still lie in wait to make a prey of thy heart; and therefore if thou be not on the watch-tower, and observe thy heart all the time thou art at work, Sathans troops will enter in and over∣run thy field; he will cast golden apples in thy way to hinder thy course, and if once thou begin to dandle his brats and entertain his suggestions, thou wilt hardly get them shaken off; O! how much better were it to keep the heart with such diligence, that they might not so much as once enter the palace, and if they must needs intrude themselves, to repell them in the very entry, which cannot be done unless we take heed and observe them; if then we would pray to purpose, and not suffer Sathan to make a prey of our hearts and pray∣ert, we must hearken to the exhortation, and add watching to prayer, Mark, 13.33. we must watch unto prayer, Eph. 6.18. and watch in prayer, Colos. 4.2. See Part. 2. Ch. 1. and Ch. 2. Sect. 1.

10. Not guarding the outward senses, those(d) 1.27 in-lets of vanity, and betrayers of the heart to Sathans temptations, especially the eyes, these doors that were first opened to that murderer; the tree seemed pleasant to the eyes, and the woman apprehended it to be good for food, Gen. 3.6. Hence Solo∣mon arrests the eyes, as well as the heart at Gods service, Prov. 23.26. And Iob would have his eyes brought under the bond of a covenant, that they should not entice his heart

by beholding any lustfull object, Iob, 31.1. A roving eye will make a wandring heart; if we did hold the senses under a more severe restraint, we would be more equall, constant and serious at our work: Ah! how may we blush when we hear of the fixedness, seriousness and immovablness of Pagans? the story of the Spartan youth is most remarkable, who hold∣ing the golden censer to Alexander while he was offering in∣cense, though a coal did fall on his hand, yet would rather suffer it to burn, then by crying, or once stirring his hand to shake it off, he should in the least disturb and interrupt the idolatrous service of a supposed God; and upon how small an occasion offered either by the eye or ear, will we be disturbed in, or diverted from the worship of the true God?

11. Taking unseasonable times for the performance of this duty; when we are dull, sleepy and unfit for action, or when the heart is over charged with the cares of this life, and deep∣ly plunged in worldly business, or distempered with some passion, if we make choice of such a season for prayer, no wonder though deadness accompany, and wandring thoughts interrupt the duty. Its true, bodily drousiness will creep on, yet it is our fault, and for the most part through our negli∣gence and not observance, that the affections are distempered, and that the heart is so far(e) 1.28 drowned in the world; and therefore when we find any distemper to arise, and the heart cleave too much to the creature, and to pursue and seek after it too greedily and affectionatly, it is our duty, and it were our wisdom to found a retrear: and that we might keep it from an adulterous embracement of the world, when we are most serious in any such employment, we might now and then dart up to God some spiritual desire and short meditation, but when we observe it to be distempered and over charged, it were better to recollect our selves a little, and to spend sometime in bringing off and composing our spi∣its by some awakning meditation (which yet may be inter∣mixed with ejaculatory petititons) then to rush upon the duty while we are so indisposed and unprepared. Ah! how would we be afraid? and what confusion would seize upon us, if Christ, when he came to us, did find us in such a distem∣per?

Luk. 21.34. and should we not now be afraid thus to go to him?

12. Want of frequency,(f) 1.29 omission, disuse and neglect of prayer; use (as we say) makes perfectness; sure I am, thou canst not attain to any perfection in holiness without frequen∣cy, constancy and diligence; the(g) 1.30 mind cannot be idle, but must be employed, and all the while it stayeth away from God, it is contracting and drawing on a contrary impression, and some indisposition to look up to him; the world will leave a tincture behind it, which thou wilt not easily rub off; and if the world be too familiar with thee, it will grow bold, and will intrude its self when we would be rid of its society; nay, but though the world did take its leave of us as soon as we pleased, leaving no impression nor tincture behind, yet there is corruption enough within which if it be not wrought out by holy exercises, will quickly defile and con∣taminat the place where it is; a key, when not used, gather∣eth rust, and a vessel will leck and not hold what is put in it; So if the heart be not inured to holy motions, it will set them slip, and will not be able to retain them; and the key of prayer, if it be not often used will grow rusty, and will not be able to open the gates of heaven: Hence the exhorta∣tion to pray alwaies, Luk. 18.1. 2 Thes. 5.17. &c. impor∣ting at least that there should be no such intermission of pray∣er, as may occasion deadness, and indispose us for that duty.

13. A giving way to a slight, lazy, dead and superficial performance of this solemn duty; if we accustome our selves to do the work of the Lord negligently, we will find no small difficulty to scrue up the pins, and to bring the heart in tune again; weak acts(h) 1.31 weaken the habit and principle, and

beget an inclination to do remisly and negligently, or rather an impotency and inability to act(i) 1.32 vigoriously and to purpose; the sluggard will not purchase a meal by his work; our lazy spiritual performances, as they cannot procure, So neither do they bring with them meat in their mouth where∣on the soul should live, they bring with them no heavenly in fluence, and thus the new man for want of daily refreshment must become(k) 1.33 languish'd and feeble, and that heavenly im∣pression

which once was upon the soul must wear off, and thus by little and little we come to the Laodicean temper of luke∣warmness, and are (as they were, Rev. 3.16.) in hazard to be spued out of Christs mouth.

14. Ill company will be as water to quench the heavenly fire; its very dangerous for those who have the seed of all diseases in them, to converse with those who have the plague; if the root of the matter were not within us, the breath of the wicked would not be so contagious an infectious; there is not only powder, but fire enough within, which though it lie, as it were, under the embers, yet if it be blown up with a blast from without, the slame will quickly appear, and when our lusts are set on fire, they eat out the fire of the Spirit; do ye not find it so, O Saints? if ye stay but a little while in

the society of the wicked, do ye not find your feet to be cast in the fetters, and that it will not be easie for you to cast these off when ye would draw nigh to God? Its true, sometimes by a spiritual antiperistasis, these cooling vapors may make thy zeal to burn; how will thy heart rise at the dishonour done to God? and with what indignation mai'st thou at first hear their profane and cursed words, and behold their de∣bauched and riotous conversation? and yet if thou abide a while among these vipers, their deadly poyson may in a short space so stupifie thee, and cast thee into such a lethargy, that thou wilt scarce be affected with those evils, which at first were a vexation to thee; albeit Lot lived in Sodom, and kept his garments unspotted, yet if he had familiarly conversed with the vile Sodomits, his righteous soul in hearing and seeing, had not been from day to day so vexed with their fil∣thy conversation, as we find it was, 2 Pet. 2.7, 8. Ah! should the living, like that possessed man, Mark 5.3. for∣sake the company of the living, and abide among the dead? or should we, Nebuchadnezzar like, abandon the society of men and eat grass with the beasts? Ye, who would be afraid to dwell among the tombs, and would choose death rather then to be driven from the society of men, and have no other meat but the grass of the earth, do ye not know that the wicked are so many dead men. Mat. 8.22 (yea, twice dead, Jude, 12) and that beastly men? and the swine of the world feed on husks, Luk. 15.16. ye can have none of the chil∣drens bread while ye sit at their table, and should ye then eat of their dainties, Ps. 141.4. their is something of the ser∣pents venome mingled with all their cups, so that their very breath is become infectious, it is not safe to live in such an unwholsom air; holy Joseph in the court of Egypt learned to swear by the life of Pharaoh, Gen. 42.15. and thinkest thou that thou shalt be able to keep thy self free of contagi∣on? but though thou didst not so far comply, as to joyn with them in their profanity, or in any wicked way, yet if ye do not timely obey the exhortation, 2 Cor. 6.17. and so soon as ye perceive the edge of your zeal to be blunted and wear off, if ye do not seperate your selves, and come out from

among them, its no wonder though ye meet with straitning and deadness when ye have left them and go to approach the throne.

Thus you see the causes, which if ye could remove, the cure would be in great part(l) 1.34 carried on. As the Physiti∣ans skill is mainly put to the tryal in finding out, So his la∣bour and diligence is especially employed in removing the causes of the disease, which if they continue, all his lenitives and asswaging medicaments will be to little purpose; and if ye suffer these weeds still to grow, do not complain though the seed of the Word take not root, and the Ordinances make no lively impression upon your heart, nor their influence abide or appear in your life and conversation: lazy Christians must be dead and liveless, there is much activity required for maintaining the quickning presence of the Spirit, and is it not well worth all the pains? and will ye still complain, while the fault lieth at your own doors? The wise mans verdict, as it hath place in civil affairs, So far rather here: The soul of the sluggara desireth and hath nothing, but the soul of the diligent shall be made fat— the sluggard will not plow by reason of the cold, therefore shall he beg in harvest, and have nothing, Prov. 13.4. Prov. 20.4. I went (saith he) by the field of the slothfull, and lo it was all grown over with thorns, Prov. 24 30, 31. how long wilt thou sleep, O slug∣gard? when wilt thou arise out of thy sleep, Prov. 6.2. And if thou wilt hearken to this awakning question, and if thou wilt pluck out these thorns out of thy field, and if thou wilt be at some pains in plowing and sowing, thou may, through the blessing of the Almighty, expect a plentifull crop.

And if thus the first part were faithfully performed, the latter would be the more easily carried on, of ye would care∣fully remove these thorns and obstructions we have named, we need not multiply positive directions; which before we name, we shall yet once more resume these impediments, and enquire whether or not yet thou be resolved through the help of the Spirit; 1. to use the world as if thou used it not, to watch over it as an enemy, and not to suffer thy soul to be so deeply plunged in it, that thou canst not give it a discharge,

and leave it behind thee when thou art going to the King? 2. Wilt thou be more reverend in thy approaches to God, and learn to keep a due distance? 3. Wilt thou be more sincere and upright in thy professions and petitions? 4. Wilt thou lay thy condition to heart, and come more sensibly and feel∣ingly? 5. Wilt thou labour to strengthen and stir up thy faith? 6. Wilt thou use the creatures with moderation and in sobriety? 7. Wilt thou watch against the lusting of the heart as well as against bodily uncleanness? 8. Wilt thou watch over thy passions that no distemper arise in them? wilt thou study the hard lesson of contentment, humility and pati∣ence? 9. Wilt thou watch over thy heart all the while thou art speaking to the great King? 10. Wilt thou also guard the outward senses? 11. Wilt thou look after the frame of thy heart, and first give a discharge to distracting objects, before thou come before the throne? Wilt thou choose the fittest season for calling upon God? 12. Wilt thou be more frequent in thy adresses to God? And, 13, Wilt thou be more serious not giving way to laziness and formality? 14. Wilt thou la∣bour to keep thy conscience clear, having a constant respect to all the commandments, and hating every sinfull way, yea, and the very garment spotted by the flesh? 15. Will ye not walk in the counsel of the ungodly? yea, nor stand in the way of sinners? 16. Will ye watch against the wiles of the devil, and resist his temptations? 17. Will ye take heed least ye grieve the holy Spirit by dallying with his motions and ordi∣nances? &c. And Will ye observe these qualifications of an acceptable prayer, of which we spake, Part. 2. and applied several of them to this present case? If ye have come this length, there are but a few things which I would now fur∣ther add for compleating the cure of a dead heart, and for holding out wandring thoughts in prayer: but before I name those other directions, I would premise these two things con∣cerning what we have here said as to the removing the former impediments and obstructions, and what we are now to add further by way of remedy; 1. ye would remember, that the Spirit must(m) 1.35 help you to put these directions in practice, else they will serve to little purpose: he must help you to

take the right course for getting his help, and must work what ye are directed to do, else your endeavours will be fruit∣less; and yet ye must so(n) 1.36 apply your selves to perform these things, and to follow those or such like directions, as if ye stood in need of no help, and as if of your selves ye could carry on the work: and when thou art acting to the utmost of thy strength, thou mayst expect a sensible manifestation of the Spirits assistance. 2. We must not think that the most active and diligent Saints do alwaies enjoy the quickning pre∣sence of the Spirit; this state of our pilgrimage is not for a constant abode; and the Spirit is a free agent, the wind blow∣eth where it listeth, that thou mayest learn not to ascribe thy enlargements to thine own activity and diligence; though none but active, zealous and circumspect Christians, are lively and enlarged in duty (as to any constancy or considerable mea∣sure) yet they do not alwaies enjoy the same influences, nor are alike enlarged; but though vivacity in duty may thus for a while be lost to thee, yet if it be not lost by thee, as it will not be reckoned unto thee as being procured through thy fault and negligence, So neither will it marre thy after-com∣fort and enlargement; if the Spirits withdrawing be not pe∣nal, though it be for thy exercise and tryal, yet it needs not discourage thee, it shall not hinder thy acceptance, nor the success and prevalency of thy prayers, but if thou procure this stroke through thy folly and sloth, and if thou rest and sit down under it securely, not being affected with it, as not be∣ing much concerned in that dispensations, if thou do not lay thy deadness to heart, and labourest not to be rid of that bur∣den, such a sleeping Jonah may fear a storm from the Al∣mighty to awaken him.

Now come we to these other directions; 1. if you would have your heart enlarged in duty, labour to get your heart in∣flamed with love to your Master and his work; if ye(o) 1.37 came in love, ye would stay with delight, when love is the cord that draws any together, they will not weary in the mutual fellowship and society of one another, but as there will be a longing in absence, So a delight and contentment in presence and enjoyment; and what makes the husbands presence so

uncomfortable to the adulterous wife, but want of love? love is an uniting affection, and pretend what we will, the want of love to God is the cause why we weary at his work, and in his company; for the heart not being fixed by the bond of love, nor arrested by delight, it gads abroad, and would be rid of the duty, as of a wearisom burden; hence wandring thoughts break in, and the duty is marred; but in heaven, when we shall see God face to face, and love him perfectly, we shall not weary of his fellowship unto all eternity.

We will not digress to speak to these motives which may serve to quicken our love, but certainly if we loved the Lord as we should, we could not, it would be an insupportable burden to stay out of his company; and we would sooner part with our life then abandon his fellowship; and Daniel would let others know, that he served such a master as he would not be ashamed to own, and go unto, notwithstanding all their cruelty and threatnings, Dan. 6.10. If the Lord be kind to David. and his love of God be sincere, then this must be the conclusion that must needs follow,(p) 1.38 therefore will he call upon God as long as he liveth, Ps. 116.1, 2. hence also flowed his gladness to go to the hous•• of the Lord, Ps. 122.1. and would he then readily weary while he was in it.

2. When thou find'st thy heart indisposed, and that dead∣ness hath already seized on it, before we set upon the duty we would stir up and awaken our dull and sleepy spirits, and rouse them from their drousiness: saying to our soul (with Deborah when she was employed in praising God, Judg. 5.12. awake, awake; O my sleepy soul, awake, awake, and draw nigh to the provok't King for thy lif••, liberty, provisi∣on, protection, &c. We will not prescribe the several heads of meditation, there being here so many several topicks, which may with great variety be improven to this purpose, only in the general let me entreat, that choice may be made of such consi∣derations as may serve most to quicken, 1. the sense of thy in∣digence, misery and hazard; and thus, 2. what may most humble thee and make thee see thy own vileness and insuffici∣ency for doing so great a work; 3. what may most inflame thy heart with love to God and his service; and, 4. what

may most quicken thy diligence and activiity; while David was thus employed, he found life come in to his joynt. When I was musing (saith he) the fire burned, Ps. 39.3. and then he goes to work; he would delay no longer, nor suffer such an opportunity to slip, he would not choak the breath∣ings of the Spirit, but instantly runs to the throne; and we have his prayer to the close of that Psalm: enlargement of the affections, sweetness and delight in any ordinance use to accompany, and be the fruit of meditation, Ps. 23.6.5. Ps. 104.34. And this was the course which the(q) 1.39 sweet singer of Israel used to take when he found his harp to be out of tone, Ps. 77.5.12. Ps. 143.5. &c. Not as if ejaculatory prayer might not be intermixed with our meditation, for alone we are too weak to wrestle with a dead heart; a cry to hea∣ven will bring help from thence; this is(r) 1.40 said to have been Luthers practice, and which from his own experience, and the success he had met with, he pressed on others; and this seemeth to have been David's custom also before he prayeth for quickning, we read of his meditation, Ps. 119.148, 149. But whatever be our carriage while we are employed in the work of meditation, Yet,

3. We would seriously and solemnly beg of God his quickning Spirit, and bemoan the deadness of our heart, say∣ing [Lord I dare, not I may not stay away, and I am afraid to draw nigh to thee, I must speak, and I know not well what to say, I miss my leader and guide, and what am I but a poor, blind, guilty sinner, Lord pity me and help my infirmi∣ties, Lord(s) 1.41 quicken me according to thy loving kindness;(t) 1.42 Awake, O north wind, and come, O south, and blow upon my garden, that the spices thereof may flow out; let my be∣loved, who hath for a while withdrawn, return unto his gar∣den, and eat his pleasant fruits;(u) 1.43 Awake, awake, put on strength, O arm of the Lord; awake as in former time, that sorrow and mourning may flee away:(x) 1.44 Draw me, and I will run after thee;(y) 1.45 Restore unto me the joy of thy salva∣tion, and uphold me with thy free Spirit] and in your com∣plaint bewail more the loss of the quickning and assisting, then of the comforting work of the Spirit; and be more afflicted

because ye cannot serve God better, then because ye find not that sweetness in his service which formerly ye have felt: Ah! let us not be so much affected with our own loss, as with the dishonour done to God by our empty and formal perfor∣mances, especially since we may well spare for a season the consolations of the Spirit, but his help and assistance is neces∣sary; a child of light may for a time walk in darkness, but he cannot live, nor move without his leader and guide, and unless the Spirit of life do breath (though insensibly) upon him.

You will say, my loss is thus greater then I can be sensible of; O! when I remember my former enjoyments, while the beloved brought me to the banqueting house, and his banner over me was love, when he stayed me with fl••gons, and com∣forted me with apples, O, with what delight did I then sit down under his shadow, and how sweet was his fruit to my taste? Cant. 2.4, 5, 3. Such ar never tasted the honey-comb, know not its sweetness; O! but its a(z) 1.46 sad thing to have been once happy. Ans. O! that the world knew, and had once tasted the comforts of the holy Ghost, I might ask, with Eliphaz, are the consolations of the Almighty smal, and of little account with thee, Job, 15.11. But alas! few are acquainted with; and do experimentally know, and there∣fore few value and prize this hidden manna: And as for thee, O disconsolated Saint! though thou hast reason to lay to heart thy loss, yet thou shouldst not idol ze thy comfort, though spiritual and terminated in God; thou should not pre∣fer the gift to the Giver, and the tokens and pledges of love, to thy beloved his honour, work and service.

4. Then observe the frame of thy heart diligently, and take notice when the Spirit manifests himself, and when he withdraweth, else, 1. thou canst not prize his presence, nor thankfully acknowledge his bounty and kindness, and thus wilt provoke him to depart; if we forget to give God the glory of his mercies, if we take no notice of what he hath done to us, and if we sacrifice to our own nets, its justice with hm to draw in his hand. 2. If we do not observe when he goeth away, and are not affected with this desolate condition, this

will provoke him to stay away, and to depart further. 3. If we observe not when deadness first seizeth upon us, and wan∣dring thoughts interrupt Gods service, we will not strive against this evil, nor seek after a remedy; and thus the dis∣ease will continually encrease, and become the more incu∣rable: O! let us not then become secure and negligent, let us often look in to our hearts, and review our work, and let us under the greatest enlargement say, with him, 1 Chr. 29.14. Who am I, that I should be able to offer so willingly; all things come of thee, and of thine own have we given thee. let us then be, 1. the more humble; 2. the more thankfull, least by our pride and ingratitude we provoke him to depart, by whom only we have access, liberty and strength, and with∣out whom none can so much as say seriously and with a be∣lieving heart, that Christ is Lord; Eph. 2.18. 2 Cor. 3.5, 6, 17, 18. 1 Cor. 12.3. 3. Let no former enlargement in duty make thee go in thy own strength, but in all thy ap∣proaches to God lean to him, who only can strengthen and establish thy goings; thy vine will not bring forth fruit, unless it lean to this wall, Psa. 119.116, 117. 4. So soon as thou observest any decay of life and activity, lay it to heart, be humbled for it, strive against it, and complain to God of it; if thou suffer deadness by little and little to creep on, it will turn to a habit, which will hardly be sha∣ken off; principiis obsta, remember Solomon, he suffered his heart to be stollen away by his strange wives, till at length he built high places to the abominations of the heathen (yea, and some think that he sacrificed to them) 1 King. 11. The longer thou delayest to return, thou wilt depart the further from God: but if we did call our selves to an account after every prayer and performance, and did judge our selves for every wandring thought, for our deadness and negligence in doing the work of the Lord, what a notable mean might this, through the blessing of God, prove for the remedying these evils? what we daily observe with a mourning eye, we will watch against, and will not readily commit, but when we forget, and do not lay this evil to heart, it must continue, and may daily grow worse and worse. And thus.

5. Let us renew our resolutions to hold our heart fixed at the duty, to be active and serious in the work, and to guard against all diversions and impertinent thoughts whensoever we shall draw nigh to God, there is never any(a) 1.47 volun∣tary omission of, or defect in duty, but there must be some fault and deficiency in our resolution; for, if the wil•• and reso∣lution were absolute and peremptory, al the rest of the faculties would be in readiness to obey, and to follow the pursuit to the utmost of their power: But an unresolved and wavering mind∣ed man, must be unstedfast in all his waies, Jam. 1.8. And here I may appeal to thine own experience, O dejected Saint, didst thou ever go to prayer with such a renewed and fresh resolu∣tion, but thou fandst the fruit of it? and art thou not now con∣vinced of thy negligence for drawing n••gh to God many a time in much despondency, and of thy careless yielding (as it were) and giving way to the tempter to steal away thy heart from the duty? and though once there was some kind of resoluti∣on, accompanied with a proportionable success, yet now it is worn w••ak and feeble, because thou hast not from time to time renewed it, and keeped it in life; O! but if thy heart were once steeled and fixed with such a serious and new resolution, ye might more confidently expect the Lords help, and in his name might engage, yea, and promise (with that holy man, Psa. 57.7. Psa. 180.1.) to be serious and fervent in praying or praising of God; if ye were thus awakned, ye would awa∣ken, summon and arrest all that is within you to joyn in the work, which after such an alarm would not readily fall asleep so soon, especially when they are employed and held at work, Psa. 57.8. Psa. 103.1.

6. In the intervals of prayer (which must not be long) let us hearken to the exhortation, 1 Pet. 1.15. Be holy in all manner of conversation; if ye either sin away, or suffer the world to steal away that heavenly frame of heart which now thou enjoyest, when thou bringest thine offering to the altar thou wilt have fire to provide (which is not at thy(b) 1.48 call and command) and therefore no wonder though thy sacrifice be cold, imperfect and loathsom; O! but when the heart is fitted and seasoned for the duty, and when fire from heaven

is kept alive, ye may take the censer in your hand, and go offer to God an(c) 1.49 acceptable and well-pleasing sacrifice, an odour of a sweet smell; when the heart is spiritual, and heavenly thoughts are familiar to us, it will be no hard task, out of that(d) 1.50 treasure, to bring an offering to the Lord; and for this effect, I shall now only hold out these four or five words of counsel and advice (which may also serve as so many directions, though more remote, and may be added to the former) for quickning the heart in prayer, and guarding against wandring thoughts.) 1. Then if thou wouldst not have thy heart straitned in thy addresses to God, do not stint thy self to ••uch a measure of holiness in thy life and conversa∣tion; he who thinks himself holy enough already, is void of true holiness; he who saith, hither will I aim and go, and no further, may fear least yet he hath not advanced one step (though toward, yet not) in the way of God: this was not Pauls course, he knew that he had not already attained to perfection, but forgetting these things that were behind, and the measure he had already won, to he reached forth unto those things which were before him, pressing hard toward the mark, for the prize of the high calling of God, Phil. 3.10, 11, 12, 13, 14. And that herein he was not alone, but that all the Saints did, and should follow the same course, he testifieth, ver. 15. Now this mark at which Paul did level, was not that imperfect copy, and half-reformation of many unsound professors, but the perfect law of God: when we look to those who are below us, we may, like the Pha∣risee, Luk. 18.11. with a proud and unsound heart thank God, that we are not as other men, who yet may be nearer the kingdom of heaven then we our selves, ver. 14. Thus we must not look after, nor mak the example of the best our rule, or rest on their measure (because they rested not there themselves) though we could attain to it; yet I deny not, that good use may be made of the example of eminent Saints. Hence, our second direction is this, Let us view and set before our eyes the zeal and unwearied diligence of eminent Saints in all ages, as a motive to quicken us in our course; a dull horse will mend his pace when he seeth others before him to ride

quickly: when Julius (e) 1.51 Cesar beheld Alexanders statue, and considered what notabl acts had been done by him yet a youth, and in so short a time, how did it affect him and quicken his diligence? and(f) 1.52 Miltiades his rare Trophies mad The∣mistocles abandon his sleep, and almost forget to eat: and for what was all this emulation and contention among those noble Pagans, but for a poor perishing trifle, and so was not worthy once to be named or compared with the magnanimous zeal, and unwearied diligence of the Saints for the honour of their God, the(g) 1.53 incorruptible crown of glory, and the undefiled inheritance reserved in heaven for them: And shall not their example stir us up, and quicken us in our course? especially since their faith, zeal, patience, activity and dili∣gence is recorded in the Scriptures for our imitation; thus the Apostle having set down a brief catalogue of some of those renowned worthies, Heb. 11. he sheweth for what purpose he did so, Chap. 12.1. viz. that we being compassed with such a cloud of witnesses, might by their example be ex∣cited to run with the greater alacrity and cheerfulness the race that is set before us; hence also Pauls exhortation to follow him, as he did a more noble copy, 1 Cor. 11.1. and to people to follow their teachers in the Lord, Heb. 13.7. and albeit every generation hath had some who have been eminent for holiness, and though of late many famous Mar∣tyrs in England and elsewhere have suffered under popish persecution and cruelty, yet in the first ages of the Church, for ordinary, albeit there was less light, yet there was more heat; ah! now the lives of the most part are a scandal to the holy profession, but then Christians were more zealous, cir∣cumspect, tender, loving, self-denied, &c. And how many under the first ten persecutions were glad of an opportunity to lay down their lives for Christ? yea, many of their own accord(h) 1.54 offered themselves to the flames; and though thousands from day to day did suffer, yet the number of pro∣fessors did daily encrease; The (i) 1.55 ashes of the Martyrs be∣coming the seed of the Church; many strangers did then come in, who seeing the zeal and courage of Christians, joyned with them in their sufferings, owning Christ and his Gospel

in these cruel and bloody times; but alas! how few in our dayes would abide the tryal? a little storm would make the multitude of professors to renounce and disown their old Ma∣ster, with whom they resolved to stand, but not for him to fall; and shall we make such our copy, and think it enough to do as they do? A third direction is this, converse with the Saints; their company and society may be very quickning, its not good for the sick to be alone, the company of friends may then be very usefull, comfortable and refreshing; but especially dead Saints may be profited by the society of their living brethren; spiritual conference flowing from sincerity, experience, sense, tenderness, &c. is very qu••ckning and enlivening;(k) 1.56 as iron sharpeth iron, So the Saints the countenance of their friends, Prov. 27.17. How did the hearts of the two disciples, going to Emaus, burn within them at Christs heavenly discourse, Luk. 24.32. N••y, the Spirit of God may come upon a(l) 1.57 Saul when among the Prophets: such may find a temporary work upon their heart; and shall a S••int among the S••ints meet with no heavenly impression? When they that fea••ed the Lord spake one to ano∣ther, the Lord dr••w ••igh, and hearkned (and would he come without a blessing?) Mal. 3.16. While the Disciples were communing about Christs sufferings, himself drew near and met them, Luke, 24.15. and he will never be far from those who are thus employed, and such while alone, shall not (as he said of himself, John 16.32.) be left alone, his spirit will come and visit them, Mat. 18.20. When Christ is the subject of our conference, he will be an associar and assistant: Ah! that Saints now a dayes should be such strangers to this prom••sing exercise; and this is one and not the least of the causes, why the Saints of old did so far ex∣ceed us in z••al, activity, life and tenderness, they could scarce meet together and see one another in the face without a word concerning their beloved: but how do we blush to speak of maters of soul concernment, lest we should be judged to be hypocrites, singular, busie-bodies, and I know not what? I will say no more now, but there will be found to be here a mutual causality, when Christ is near the heart he will not

readily be far from the mouth; and again the lips will affect the heart, and heavenly discourse will make an impression there. 4. Attend the ordinances of life diligently; as faith(m) 1.58 cometh, so it is strengthned by hearing, (though private or∣dinances must not be slighted, yet a special blessing may be expected on Word, Sacrament and the publick Ministry) our graces, comforts, strength, activity and enlarg••ment, are all con∣veyed through the same channel: and if the Word could be∣get a flash of joy in Herod, Ma••k 6.20. if it could quicken, and, as it were, soften that flinty heart, will it not make a more deep and lively impression upon a(n) 1.59 heart of flesh? If the Word can thus beget heat where there was no fire, will it not far rather blow up those coals which are already kindled? 5 If we would be fervent in spirit, let us not be sl••thfull in business, Rom. 12.11. Though we must be care∣full for nothing, Phil. 4.6. yet we must not be idle and ne∣gligent, he who will not work, should not eat, 2 Thes. 3 10. Immoderate, excessive and distrustfull care choaks the spirit, as too much oyl the flame, and yet moderate care in the fa••••h∣full discharge of our particular calling is a notable help against sleep and drowsiness, and a preservative against infection as in the body the humours will putrifie without motion, and will beget dangerous diseases, So the faculties of the soul, when not imployed, will contract rust and become unfit for action; and when they are not set a work, either in religious exercises or the duties of our calling, Sathan will readily im∣prove the occasion and imploy them in his(o) 1.60 work; an idle man tempts the d••vil to tempt him; Idleness (as(p) 1.61 one saith) is Sathans reposing be•• and the mother of all wicked∣ness. Ah! this in great part is the cause both of the out∣ward and spiritual poverty of many in this Land, who be∣ing askt (as Iosephs brethren were be Pharaoh, 2 Gen. 47.3.) What is your occupation? could return no other answer but that they were Gentle-men; as if by their birth they were licentiated to be idle and to follow no calling or occupation, yea and as if a calling would be a reproach to them, and a disparagment to their ancestors and education; whileas truly, and according to Aristophanes his verdict, a (q) 1.62 life of idle∣ness

better becometh beasts then men; and as(r) 1.63 Cyrus said, it is more noble and Prince-like to excell and go before others in activity, diligence and pains, then in sloth, idleness and luxury. And, O! if such would consider that idleness was one of the crying sins of Sodom, Ezek. 16.49. Time is too precious a talent to be hid in a napkin, and being once past, cannot be recalled, are potest nullo perbreve tempus emi; no gold nor money can buy and redeem it.

Thus you see how ye should prepare for, and come to, the work; now let us add some few directions which may help to quicken us while we are at the Throne.

7. Then, limit your heart to the duty, and(s) 1.64 arrest it at the present work, lift up your heart to God and settle it upon him, suffer it not to look down to the world or gad about; lay a restraint upon thy vain, roaving and unstable mind, repelling without dispute and inquisition every suggestion and imper∣tinent thought, not asking whence or for what it came; yea, though upon the mater and otherwise it were never so good and necessary, yet reject it then with indignation, as being un∣seasonable and coming to interrupt thee while thou art speak∣ing to the great King: Albeit such pretended friends may come and get access at another time, yet now thou art better imployed, and must not be diverted by such shameless and un∣manerly intruders, who dar trouble and molest thee so un∣seasonably, and therefore say to them (but do not stay to debate with them) what Nehemiah said to Sanballat and Geshem, I am doing a great work, so that I cannot come down; why should the work cease whilest I leave it and come down to you, Nehem. 6.3. Such a holy severity and con∣tempt must you express towards every thing that would in∣terrupt you in the work of the Lord, it must be a temptati∣on, though perhaps coming from Sathan as transformed into an angel of light; O! consider the weight and importance of the present business and work, and that will keep thee from dallying with this ordinance; will any man be so mad as to suffer his mind to vag and be diverted with trifles, or by casting an eye on every in-comer, when he is pleading be∣fore an earthly King for his life and state, which he hath

forfeited by his folly and rebellion? and is it not so in this case? nay, thou hast far more lying at the stake, thy life, thy soul and incorruptible inheritance, thou must pray or perish, and thou must so pray as to prevail, or thou must go to hell and be tormented for ever and ever: what Moses said of the words of the law, Deut. 32.47. may well be appli∣ed to this ordinance, It is not a vain thing for you, because it is your life. Hence there must be that holy dispair, im∣patience and violence against every thing that stands in the way to hinder us in this work, that importunity, fervency, yea, and impudence we spake of, Part. 2. Chap. 2. Pag. 447, 448.

8. Remember the greatness, goodness, all seeing eye, yea and severity of him with whom we have to do; 1. should not his greatness and excellency make you afraid to dally with his work? and should not his dread fall upon you in your dead, formal and irreverent approaches to him? (that I may apply that to our speaking to God, which Job said of his friends speaking for God, Job, 13.11.7.) 2. Should you not fear him and his goodness? Hos. 3.5. should not the tender child take heed that he do not dishonour and grieve his kind father? 3. should not his(t) 1.65 presence, his inspection and all∣seeing eye stir us up to greater attention and reverence then the eye of all the creatures? and yet how would we blush and be ashamed to utter such impertinencies before men, especi∣ally to a King, or some great person, which many a time we have vented in prayer to God? yea, how would we loath and abominat our selves, if we did but think that the Saints on earth were acquainted with that deadness, formality, and these wandring and sensual thoughts which we have often entertained while we came before the Lord? and yet we do not consider, that the high and lofty one, who inhabiteth eternity, doth search the heart and try the reins, to give every man according to his waies, and according to the fruit of his doings; that every creature is manifest in his sight, and that all things are naked and opened unto the eyes of him with whom we have to do, Jer. 17.10. Heb. 4.13. But if neither his greatness, nor goodness, his presence nor all-searching

knowledge can prevail with thee, yet remember his holiness, justice and severity, with him is terrible majesty, he is excel∣lent in power and in judgment, and in plenty of justice, there∣fore (saith Elibu) do men fear him, Job, 37.22, 23, 24. The wrath of a King is as the roaring of a Lyon, Prov. 19.12. but what is the wrath of all the creatures in respect of the indignation of the Almighty? Who knoweth the power of his anger, who turneth the children of men to destruction, and carrieth them away as with a flood? Psa. 90.11.3, 5. who may stand in his sight when once he is angry, Ps. 76.7. he is of purer eyes then to behold evil, and cannot look on iniquity, Habak 1.13. he will not be mockt with our babl••ng, our cold, formal and empty performances; O! let us then draw nigh to him with reverence and godly fear, for (saith the Apo∣stle) our God is a consuming fire, Heb. 12.28, 29. O! that bold, secure and presumptuous sinners would(u) 1.66 tremble and fear when they come before the great God, that they become not as stubble and chaff to feed the devouring flames of his in∣dignation to all eternity.

9. Use such a gesture as thou findst most helpfull to raise thy heart and stir up thy affections, and which expresseth that reverence and sense of thy distance which becometh such a poor(x) 1.67 worm when it draweth nigh to its Maker: here I grant thou art not limited, for, 1. we will find the Saints to lift up their eyes to heaven, thus David, Ps. 123. 1. Ps. 121. 1. Ps. 141.8. yea, and our blessed Saviour, Job. 17. 1. Joh. 11.41. Secondly, sometimes to cast down their eyes and smite the breast, as the Publican, Luk. 18 13. sometimes to hold up their hands, as Moses, Exod. 17.11. and this seem∣eth to have been an usual custom from, 1 Tem. 2.8. Third∣ly, sometimes to stretch forth their hands, as 1 King. 8.22. Exod. 9 29. Ps. 88.9. Fourthly, sometimes to kneel down, as, Act. 7.60. Act. 9.40. Act. 20.36. Act. 21.5. yea, our blessed Lord, Luk. 22.41. Fiftly, sometimes to fall on their face, as the Leper, Luk. 5.12. and Christ himself, Mat. 26.39. Sixthly, sometimes to stand, Mark, 11.25. Luk. 18.13. Seventhly, sometimes to lie, as dying Jacob. Gen. 48.2. and sick Hezekiah, Isa. 38. 2. Yea, eightly, and

sometimes to sit, as wearied Elijah, 1 King. 19.4. &c. And in this variety thou mayest make choice of that gesture that is most subservient to the present disposition of thy body, and for enlarging the affections, which may be different, not only as to divers persons, but also as to one and the same man at divers times and occasions: only let me from experience in∣treat, that thou would beware of such a gesture as may press the vital spirits, or may dispose the to drousiness; when we hing down the head, or suffer the breast to lean to any hold, we will find the soul (because of its sympathy with the body in this state of union and conjunction) not to be so free, active and sit to be employed in the work of the Lord. Ah! do not many in their families use such a gesture as doth speak their dis-respect and want of reverence? and its too ordinary in publick for one and other in the time of prayer, to lay them∣selves down, or so to lean on their dasks, as if they purpo∣sed to take a sleep; ah! is this the reverence and godly fear with which ye should serve your Maker and Judge? would ye, durst ye, speak so irreverently to a man like your self, if in any eminent place, and having authority, far less to •• King? Ah! let us be humbled for our unmannerly, shame∣less and impudent boldness, or rather desperat carelesness and negligence in the worship of the great God.

We might here also add somewhat concerning the use of the voice, yea, sometimes the elevation and extension of it may be helpfull to quicken the heart; and then thou may'st retire to a solitary place, where thou may'st use the greater freedom, and not be liable to mis-construction. But, if yet thou findest thy deadness and indisposition to continue, notwithstanding thou hast used the means for removing of it, I shall further add, by way of advice, but these few particulars.

10. Whetever abuse may be of a set form, yet then thou may'st have recourse to it; perhaps thou may'st be brought so low, and be so far straitned as to want both matter and words; and might not a Saint be helped in such a strait, if he had some materials at hand drawn up by holy men, or by himself from the Scriptures, and fitted for his case and use? but yet not so as to stint and limit himself precisely to these words or

purposes: but if he find his fetters to fall off, and the wind to blow, he may use his liberty; I must (saith Mr.(y) 1.68 Bogan, who yet pleads very much for a form) needs say, if I would go by mine own experience; the heart that is warmed and enlarged with the sense of the love of God, and joy in the holy Ghost, although sometimes under a damp and some violent straitning, it should be driven to a form; yet as soon as the heat comes, and the bands slaken, would fied a form to wring, and long to be at liberty. When one is weak and sickly he will make use of crutches, which after he hath recovered his strength, he will cast away. And on the other hand, the judicious Mr. Ford, who is very severe against the abuse of forms,(z) 1.69 comparing it to a custome, which he calleth a ridi∣culous absuraity, and at another(a) 1.70 time prescribing this as a mean how to recover out of deadness in prayer, not to rest in forms of prayer, nor to bind our selves to the same series and frame of words; yet once and again(b) 1.71 protesteth, that he is not so severe as to condemn, or forbid the use of a good form, either of our own or others framing, or to deny that young beginners may find help in the matter, method and lan∣guage of a good form, and that under extraordinary deliquies and swoundings of spirit, in which the soul cannot put forth its operations as before, that a godly man may not, as Christ in his agony, Mat. 26.44. go and repeat to God, thrice and more, the same forme of words. And that we may not only at the same time repeat, but also at different occasions make use of the same form of words, is evident also from Davids soli∣loquy and meditation in the case of his soul-trouble and deje∣ction, in which he thrice, and in two different Psalms repeateth the same words, viz. Ps. 42.5. and ver. 11. Ps. 43.5. And thus on all hands its agreed, that as a form may be abused (for I(c) 1.72 know none who plead, that beleevers should be precisely stinted and bound to a set form in their private devo∣tion) so it may be lawfully used in case of extraordinary weak∣ness or indisposition, neither may we now meddle with what is here controversal.

11. While deadness and indisposition continueth, let fre∣quency supply the want of continuance, come often, but stay

not long at the throne till thou be more able, and till the Lord arrest thee by the sweet breathings of his free Spirit. The famous(d) 1.73 Austin, speaking of the Saints in Eygpt, who were eminent for holiness, affirmeth that they used to pray often, but not long at a time, approving that practice as limi∣ted to the case held forth in this direction; nay, the reverend Mr.(e) 1.74 Gurnal, speaking generally of the duty, prescribeth the same advice and direction, with this(f) 1.75 caution only, that we give no check to the Spirit of God in his assistances, nor interrupt the duty while we find the Spirit enlarging the heart, and pressing us forward. We need not now speak to the general; but the book of the Psalms affords us many in∣stances of short prayers poured out by the Saints while their Spirits were overwhelmed and straitned, and that one hun∣dred and second Psalm (which was penned to be, as it were, a directory in such a case) if we look only upon the petitory part of it, will not be thought to be of any conside∣rable length,

12. Do not faint nor weary in waiting upon the Lord; put a good interpretation on all Gods dealings and dispensa∣tions towards thee; and though thou meet with no sensible manifestation, gain and advantage, yet follow the(g) 1.76 ordi∣nances diligently, knowing that at length he that shall come, will come, and will not tarry, Heb. 10.37. Praise God, that ye may bear his voice, though ye do not see his face, ye

have a sure word of promise, labour to live upon it, and in due time ye shall reap, if ye faint not, Gal. 6.9. they that wait upon the Lord, they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint, Isa. 40.31. O! then wouldst thou have strength, and be kept from fainting, wait upon the Lord in the use of the means, and though for a short moment the trial continue, yet be not discouraged, hearken to the exhortation and promise, Psa. 27.14. Wait on the Lord, be of good courage, and he shall strengthen thy heart; wait, I say, on the Lord, Isa. 41.10. fear thou not, for I am with thee, be not dismaid: for I am thy God; I will strengthen thee; yea I will help thee; yea, I will uphold thee with the right hand of my righteousness, saith the Lord. O! do not then quench the Spirit by thy dejection and negligence, do not sit down and mourn when thou art called to work, but stir (h) 1.77 up the grace of God that is in thee; blow up the coals, there is heat within, and the help of the Spirit may be at hand though thou do not discern it, the wind bloweth when, and where it listeth, Joh. 3.8. But we must press this point a little more fully in the following Section.

Notes

• (a) 1.1

  Jude, 12.
• (b) 1.2

  Viz. of the with draw∣ing of the Spi∣rit, and of our deadness and indisposi∣tion for duty
• (c) 1.3

  Viz those causes which did not so di∣rectly, and by way of indig∣nity and con∣tempt of his office and work, but rather con∣dignly, and by way of de∣merit prrooke the Spirit to depart.
• (d) 1.4

  Levit. 14.44.45.
• (e) 1.5

  Rom. 7.24.
• (f) 1.6

  Removens prohibens non est prop••ie causa, nec per se influit in effectum.
• (g) 1.7

  Not the world, but worldly mind∣edness and our lusts that fire.
• (h) 1.8

  Though thus wicked men cannot so properly be called the efficient, yet their society, example, &c. may be reck∣••ned among the moral and formal causes, as afterwards here; Cause 14.
• (i) 1.9

  Isa. 1.14.
• (k) 1.10

  Zech. 3.1.
• (l) 1.11

  1 Joh. 4.4.
• (m) 1.12

  Isa. 57.10.
• (n) 1.13

  Its a cer∣tain truth which hath been observed by some practi∣cal Divines, viz. if prayer make thee not leave finning, sin will make thee leave praying or make thee pray for the fashion, and without life and affection.
• (o) 1.14

  Vid. Leigh, Crit. See. in vec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (p) 1.15

  Vid. Calv. in sphaer. pag. (mihi) 228.616. Muler. inst astr. lib. 2. cap. 3.
• (q) 1.16

  Apud Per∣sas ut venera∣biliores reges essent, à vulgi conspectu se re movebant & peccaro eopiam suo populo fa∣ciebant, ne sa miliaritate & frequentiae vi∣le ceret regia majest as, Greg Theolos. de repub. lib. 8. cap. 3. § 4.
• (r) 1.17

  Quod etiam à Par∣this u••urpotur — apud quos reges in pon••ralibus regiae oeclusi sub spetie ma∣j••statis delites∣cunt, Alex. ab Alex gen. dier. lib. 5. cap. 14.
• (s) 1.18

  Hos. 10.2. The He∣brews hold out an hypocrit as having two hearts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cor & cor, 1 Chr. 12.33. Psa. 12.2. &c. Hence also with us ho••is called a double mind∣ed man.
• (t) 1.19

  Pro. 27.7.
• (u) 1.20

  Mr. Gurn loc. cit. ch. 6. pag. 565.
• (x) 1.21

  See Cause 1.
• (y) 1.22

  Heb. 12.1.
• (z) 1.23

  Melch. Adam. in vit. Luth pag. 139.
• (a) 1.24

  Judg. 16.20.
• (b) 1.25

  Sathan de∣sires to fish in troubled wa∣ters; he no sooner espieth any distemper in the affecti∣ons, but be is in readiness to joyn with it, and to ad fewel to that fire.
• (c) 1.26

  Inter jur∣gia & lites Precibu•• non est locus.
• (d) 1.27

  Nibil in intellectu quod non fuit prius in sensu.
• (e) 1.28

  Quid enim maris nomiue nisi se∣cularium men∣tirm inquietu∣do signatur? — quia dum vitaseculari∣um procellosis actionum mo∣tibus concita∣tur ab interua quiete, atque stabilitate dis∣jungitur, Gregor. mor. lib. 18. cap. 27.
• (f) 1.29

  Inaquabi∣litar, incon∣stantia, & tarditates non tantum remo∣ras faciunt, sunique impe∣dimentum pro gressus, sed & causa regres∣sus. P••••. mor. de prof. virt. pag. ••6
• (g) 1.30

  Manife∣stum est quod babitu, virtu∣tis moralis fa∣cit bominem promptum ad oligendum me∣dium in opera∣tionibus & possionious; cum cutem aliquit ••on utitur habita virtutis ad moderandos passiones, neces∣se est quod pro∣veniant multa passiones & operationes praeter modum virtutis ex inclinatione appetitus sensitivi, & aliorum quae exterius movent. unde corrumpit. ur virtus, vel diminuitur per cessationem ab actu. Thom. 1.2. quaest. 53. art. 3 in corp
• (h) 1.31

  Aliqui actus ab habitu procedentes diminumt ipsum, ut pote cum neglig enter fiunt, apud Thom. 1, 2. quast. 52. apt. 3. in 〈◊〉〈◊〉
• (i) 1.32

  Ahorse that is used as mili, orio car∣ri burdens, is not fi•• for a journey, be is so used to a slow pace that he will not leave it.
• (k) 1.33

  We wil not now at any length debate the question concerning the growth and decay of grace, with learned Mr. Ford, affirming, that no gracious babit can properly be said to grow or decay, but only in respect of the acts that flow from it, in that it may be clog••ed and obstructed as to its operations. But remove these obstructions, and grace will act as vigorously as ever it did. Spir. of Adopt. cha. 43 pag. 499. We having here supposed (as we thought) with all Divines, and asserted the contrary, we shall only ad some few particulars in a word, for preventing such a mistake. And, 1. that the great School-man Suarez, pro∣fesseth, that he never read any Divine who affirmed, that the habits of grace were so indivi∣sible that they could admit no growth or decay, yea, or who durst deny, that actually and de facto they did not grow and encrease, Suar. de grat. lib. 9. cap. 2. sect. 3. Hence he doth not dispute, but supposeth that in every grace there is a sufficient latitude of degrees, with∣in which, as it may grow, So it may decay, ibid. lib, 11. cap. 8. sect. 1. Its true, the po∣pish Schoolmen, albeit they plead for the growth of grace, yet deny that actually there is any partial decay of it, but upon such grounds as all orthodox Divines will abominate, viz. Because all and every mortal sin doth not diminish, but totally destroy and remove grace; and venial sins, as they do not abolish and take away, So neither can they weaken and diminish the habits of grace, Thom. 2, 2. quoest. 24. art. to in corp. Bannez in loc. Suar loc. cit. Dur. & alii in 1. sent. dist. 17. Lugo de fid. disp. 16. sect. 4. Becan. de chari. cap. 22. quaest. 6. But laying aside that vain distinction of mortal and venial sins, and that opi∣nion concerning the Saints apostacy, none of them wi••l deny, that grace may as truly be said to decay as to grow, vid. Suar. loc. cit. lib. 9. cap. 2. sect. 24. In gratia ipsa non deest latitudo graduum, ratione cujus possit successive amitei ac prius minui quam omnino pereat; nibil ominus tamen ex defectu causarum corrumpentium, &c But, 2. to speak to these several∣ly, and first, as to the growth of grace; the Scripture is most express in several places; this the Father of the possessed prayed for, Mark. 9.24. this we are exhorted unto, 2 Pet. 3.18. Secondly, if we come to particulars, may not ••••ith, hope, love, &c be encrealed? and why do we use the means, if our state be not be tered thereby? and why do we trade any more if our talents do not multiply and encrease by a right and diligent imp ovement of them, Thirdly, shall not grace at length be perfected, aed is it not now on the way to perfecti∣on, and shall we imagine that there is no progress made in that way? &c. 2. As to the decay of grace, through the withdrawing of the Spirit, because of our negligence and folly: 1. if Adam lost a greater stock (as all grant, albeit the learned Dr Twisse doubts whether or not he lost all grace, vind. grat. pag. 751.) why may not we who are weaker, loss a part and some measure of ours? Hence our Divines, while they are pleading against the total and final apostacy of the Saints, affirm, that the perseverance of the Saints doth not flow from their own strength, or from the nature and measure of grace they have received, but from the f••••e promise, dec••ee and appointment of God, and the custody of the Spi∣rit, si fidem spectemus quo••d naturam suam, amitti potest & perire sed si, &c. Perkin de praedest. lib••••. err. 8. ••ect. 5 vid. et••am Twis. in sect 4. Its true, that according to the tenor of the covenant of grace, the Jewel cannot totally be lost, the seed of God must re∣main. 1 Joh. 3.9. gracious habits cannot be lost (saith Perkins) secundum esse, yet they may be diminished secundum gradam aliquem; yea, if we look upon them in their own nature, or in relation to us, they may altogether perish or decay, ipse habitus (inquit Perk▪ loc. cit. sect. 10.) sive potentia fidei per se amitti potest, sed propter gratiam confirman∣tem non perit fides secundum esse, sed minuitur secundum gradum aliquem; & hinc sequi∣tur posse minui communionem cum Christo sed non posse solvi unionem. 2. If in different be∣leevers there be a different measure and degree of grace (some being weaker some strong∣er) why not also in one and the same subiect? and why may not a strong Saint by his fall lose some of his strength and become weaker? and why did David complain that his bones were not only weakned, but, as it were, broken, Ps. 51.9.3. Why was the Church of Sardis exhorted to strengthen that which was ready to die, Rev. 3.2. if their graces were not on the decaying hand? I willingly grant, that as the habits of grace are not produced by our acts, So neither are they physically and efficiently encreased thereby, or thus diminished by the contrary acts of sin; yea the very Jesuits do affirm the same, which also is a•• some length confirmed by Jo. de Lugo de fid. disp. 16. sect. 4. where also he sheweth the difference (as to this point) that is between natural and gracious ha∣bits, sect. 77. vid etiam, Suar. de grat. lib. 8. cap 4. but the Spirit being provokt to depart and withdraw his influence, proportionably to his departure, ob defectum causae conservantis, and this decay of grace usually is accompanied with an obstruction of that little which remaineth: So that we may here apply fitly that Authors similitude in Sam∣son, whose strength as it was abated (though not by his binding, yet while he was bound) other wise their cords could not have held him (albeit being extraordinarily assisted at his death and, with his hair, having then a little recovered his strength, he laid the Phi∣listins upon heaps) but as he lost his great strength, So the little that remained was bound up, and he could not improve it.
• (l) 1.34

  Sublata causa tollitur effectus & po∣sia ponitur.
• (m) 1.35

  The Spi∣rit may be pre∣sent opera∣tively where he is not pre∣sent sensibly.
• (n) 1.36

  Our ina∣bility must not be pretended as a cloak for our negli∣gence, we have received strength which we should im∣prove, waiting for the help of the Spirt.
• (o) 1.37

  Ʋbi est amor non est labor sed sopor. Bern.
• (p) 1.38

  The illa∣tion seemeth rather to be founded upon his love to to God, then the benefits he had received from God though both be named there.
• (q) 1.39

  2 Sam. 23.1.
• (r) 1.40

  Vid. Prest. Saints exer. serm. 2.
• (s) 1.41

  Psa. 119.159.
• (t) 1.42

  Cant. 4.16:
• (u) 1.43

  Isa. 51.9.11.
• (x) 1.44

  Cant. 1.4.
• (y) 1.45

  Psa. 51.12,
• (z) 1.46

  Miserum est fuisse bea∣tum.
• (a) 1.47

  Albeit some natural and involun∣tary defects may sti••l re∣main during this state of weakness and impotency.
• (b) 1.48

  For it must come from above.
• (c) 1.49

  Phil 4.18. Eph. 5.2.
• (d) 1.50

  Mat. 12.35.
• (e) 1.51

  Sueton in Jul. Ces.
• (f) 1.52

  Plutarchi Themistocl. fol. (mihi) 55.
• (g) 1.53

  1 Pet. 1.4.
• (h) 1.54

  I do not commend this practice, which yet did very much evidence their zeal.
• (i) 1.55

  Sanguis martyrum se∣men ecclesia
• (k) 1.56

  Ferrum ferro acuricur.
• (l) 1.57

  1 Sam. 10.10.
• (m) 1.58

  Rom. 10.17.
• (n) 1.59

  Ezek. 11.19.
• (o) 1.60

  Nihil agend•• homi∣nes m••le agero di••cunt
• (p) 1.61

  O••ium pulvinar Sa∣tanae & 〈◊〉〈◊〉 ale∣sicii principi∣um apud R••us. sym. inter. part 1 sym 53. Otia dant v••∣tia 〈…〉〈…〉.
• (q) 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣sto••han apud Reu••. loc c••••.
• (r) 1.63

  Ego (in∣quit Cyrus Xenophon∣teus) arbi∣tror decere principem an∣te ire subditis, non vita deside & laborum experte, sed eo quod ribus provideat, la∣boresque lu∣benter subeat, Reus. ibid symb. 30.
• (s) 1.64

  Now la∣bour to put in practice that resolution; of which direct. 5.
• (t) 1.65

  Deus est sph••era cujus centrum est ubique circum∣serentia nus∣quam. enter praesenier De∣us oi•• & abi∣que potenter.
• (u) 1.66

  Dan. 6.26.
• (x) 1.67

  Isa. 41.14.
• (y) 1.68

  Mr. Zach. Bogan pref. to his help to pr. and edis.
• (z) 1.69

  Mr. Ford spirit of adop∣tion, cha. 48. pag. 526.
• (a) 1.70

  Ibid. cha. 52. pag. 546, 547.
• (b) 1.71

  Le is ci∣tatis.
• (c) 1.72

  As for the excellency of conceived prayer where∣in the devous Christian, out of the abun∣dance of his heart pours out his re∣quests to God, none but a profane spirit dares open his mouth against it, Mr. Gurn. loc. eit. pag. 438.
• (d) 1.73

  Dicuntus fratres in Egypte cre∣bras quidem babere orati∣ones, sed eas tamen brevis∣sin. as, & rap∣tim, quodam∣modo jaculatas ne ills vigilon ter erecta quae oranti pluri mum necessa∣ria est, per pro∣ductiores me∣ras evanescat, atque hebete∣tur intentio, ac per hoc etiam ipsi satis oste••∣dunt banc in∣tentionem fi∣out non est ob∣tundenda, si per durare non potest, itae si per duraverit non cito esse rum pendam. Absit enim ab oratione multa loquutio. non desit multa precatio, si fervens perseverat intentio (non intentio ut mendose scribitur passim in hoc capite,) nam, &c. August. epist. 12. ad pob. cap. 10.
• (e) 1.74

  Mr. Gurn. loc. cit. pag. 477.
• (f) 1.75

  Which Austin also addeth verbis citatis.
• (g) 1.76

  We spake particularly of prayer, and now again while we recommend the use of the ordi∣nances, though we think none, either publick or private, may be neglected, yet let me ad∣vi••e thee to make secret prayer thy daily and constant refuge; go and say, with him, Psa. 80.18 quicken me and I will call upon thy name; thou mayest reiterate and dwell upon this petition; for, in one Psalm the servant of God eight several times renews the same request, and prayeth for quickning, viz. Psa. 119 25, 37, 88, 107, 149, 154, 156, 159.
• (h) 1.77

  2 Tim. 1.6.