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.

CHAP. II. Of the withdrawing of the Spirit, of deadness, indisposition, and wandring thoughts in prayer, their causes and reme∣dy.

ALL our light and strength, our activity, life and zeal, being the fruit of the free Spirit of grace, as hath been shown, Part. 1. Chap. 9. We not being of our selves suffi∣cient to think, far less to do as we ought; all our sufficiency coming from God alone; 2 Cor. 3.5. If the Lord with∣draw his Spirit, and if the Spirit of(a) 1.1 life do not quicken and enable us for our our duty, what deadness and indisposition must there be upon our spirit? and how unfit and unable must we be for the work of the Lord, and for any part of his wor∣ship? We shall not then here separate the cause and the effect; but we not being meer patients, but by our folly and unkindness provoking the Spirit to depart; yea, and not only thus procuring this sad dispensation, but also joyning and actively concurring, and taking, as it were, the hammer in our hands for hardning our own heart, shutting our own eyes that we might not see, and casting water upon the fire, that it might not burn, we shall enquire after both sort of causes adding some few things for curing and remedying this evil, and for our direction whilewe are under this sad tryal.

Sect. 1. How far the Spirit doth withdraw? and why?

Joh. 6.63. It is the Spirit that quickneth, the flesh profiteth nothing.

Psal. 5.11, 12. Take not thy holy Spirit from me; —uphold me with thy free Spirit.

WE shall not now speak of the case and state of deserti∣on in the general, what it is, what be its kinds, what are the causes, what the symptoms and marks, what the ef∣fects and wofull consequents of that malady, and what should be done by way of cure and remedy; that were a large field, hath been the subject of several excellent(a) 1.2 Treatises; but we shall only meddle with so much of that case as con∣cerneth the present subject, and now enquire how far the Spirit doth withdraw his help and assistance from the Saints, in reference to their prayers? and shall but in a word, and very briefly speak to that, and to the rest of the particu∣lars in this and the following Sections; because they fall in here occasionally, and as in the by, as also since they very much depend upon the case in the si (of which now we cannot speak) and the general grounds and purposes which belong to that head.

As to the first question here propounded, how far the Spi∣rit doth withdraw? Let us, 1. suppose against Socinians, Papists and Arminians, that the Spirit doth neither totally nor finally leave and forsake any of the Saints, 1 Joh. 3.9. Joh. 10.28, 29. Jer. 32.39, 40. Heb. 13.5. &c. 2. From the constant presence of the Spirit, we may well collect his constant work and operation, there is a necessary influence of the Spirit whereby the Saint•• are supported and upheld, the life of the new man is preserved, and the(b) 1.3 seed of God is kept from corruption; and that influence is never denied or with∣held from the Saints when they are at the lowest, and in their worst and weakest condition, when they have been sadly

buffeted by Sathan, and dangerously wounded by their lusts, and after that little of life which yet(c) 1.4 remaineth in them is ready to die, yet there is a secret hand that supporteth them, so that they shall never perish, Joh. 10.28. But, 3. it is more diff••••ult to determine, whether as the Spirit alwayes worketh to the conservation of spiritual life, So also to its operation, acting and exercise (and the work of the Spirit, as to the former, may be called, upholding and conserving grace, and as to the latter, assisting and concurring grace.) Ans. Al∣beit we did joyn with an(d) 1.5 excellent modern Divine, while he thus resolveth this question; God never wholly denieth his assistance to a faithfull soul: though some degrees of divine help be withheld, so that the soul languish in a sort, and sink into a state of deadness and au••ness, yet there is life, and that both habitual and actual. Gods clock never stanos; there is no such deliquium gratae, no such swoun of the new man, in which all acts do cease—though a Christian may do less, yet still he doth something, and though he may lose some help from God, yet not all. Albeit (I say) we did grant what is here asserted, yet these actings may be so weak and faint, that it will be hard to discern and put a difference between them and our natural motions; they may be so cold and liveless, as if no fire had come from heaven; and as if the Spirit of life had never breathed upon the soul: nay, though something of the new life, and of grace, might be discerned in those actings, yet we could not assent to what is said by this(e) 1.6 Author concerning the constant growth of grace unless by growth, he understand no other thing but the bringing forth, and bearing some fruit, though n••ver so small and little; but this cannot be the importance of the word, while we are exhorted to grow in grace, 2 Pet. 3.18. And thus a man may be said to grow, while he is lying on his death bed, and while he is in the most languishing condition: for even then he can elicit some vital acts and bring forth some f••uits of

life; and yet it would be thought a strange paradox to affirm that such were in a(f) 1.7 growing condition: there is no pro∣per growth, but when the habit, fountain and principle doth receive an addition and increase. But, 4. what ever be said as to a total cessation from all acts of spiritual life, and to an universal withdrawing of all assisting grace: though a Saint, under the most dreadfull storms, and while he is at his low∣est, were never such an empty vine, as to bring forth no fruit, and though at no time he were so far deserted, as to have all measure of assistance for every spiritual duty withheld, yet there may be a total suspension of influence and assistance in reference to some particular performance, and that it may be so in the present case, is too apparent; and thus some(g) 1.8 Divines observe, that all the w••••l▪ David wallowed in the mire, and till he repented of his murder and adultery, his mouth wa•• shut, and he could not pray; and therefore after he had bewailed his sins, he begs that God would open his lips, and would uphold and streng then him with his free Spi∣rit, Psa. 51.15, 12. Guilt upon the conscience will make the sinner speechless when he comes before the Lord; ah! what can the rebell say, who purposeth to go on in his rebel∣lion? dare he say (and what el••e can he say) [Lord though I purpose to break thy holy commandments, and to provoke thee to thy face, yet withdraw not thy Spirit be not angry, pardon my sin, &c.] or if any had the impudence thus to mock the holy Lord, would any imagine that the holy Spirit did help and assist him in such an hypocritical, bold and foolish performance?

And since the Spirit may thus be provok't totally to with∣draw his help and assistance, as to our spiritual sacrifice, and the offering up of our desires to God, we need not descend to particulars, for all that actual help and concurrence, with the several steps thereof(h) 1.9 mentioned, Part. 1. Chap. 9. may be denied, and for a season withheld and suspended.

It would be here observed, that this suspension of the assistance of the Spirit, may fall under a twofold considerati∣on; 1. as our tryal; 2. as our punishment: For, though he Lord doth not withdraw his Spirit but from sinners, yet

not alwayes for sin; though we be guilty, and sin may be called the(i) 1.10 cause and occasion of desertion, that which of it self deserveth this sad stroke, and makes us lyable to this sore trial (for in heaven, when we shall be free of sin, there shall be no night nor ecclipses; there shall be no complaint for the want of the influences and the light of this Sun) yet the Lord doth not alwayes pursue a quarrel, and for our sins withdraw his Spirit; but for some other high and holy ends, 1. the Lord, like a Physitian, will take down the body, and draw blood to prevent the disease; thus the Lord did so far withdraw his assistance from Paul, as to suffer the mes∣senger of Sathan to buffet him, to prevent Spiritual pride, and that he might not be exalted through the abundance of reve∣lations, 2 Cor. 12.7. 2. As a teacher and instructer of his people, he will withdraw his help to teach and warn them of their own weakness and inability, and the need they stand in of a continual supply from the fountain; thus Peter in the hour of temptation was so far deserted and left, that he deni∣ed his Master thrice, and with an oath, Mat. 26.70.72, 74. 3. As a soveraign Lord and Master(k) 1.11 who may do what he will with his own, he will withdraw his Spirit for the trial of his honest servants, and to give the world a proof and evi∣dence of the reality and strength of their graces; thus Job was left to Sathans buffering from within and without, as if God had set him up as a mark at which he would shoot all his arrows, Job, 7.20. so that his soul choosed (and had he not been by a secret hand of providence upheld, would have embraced) strangling and death rather then life, ver. 15. And yet the Lord all the while was not pleading any contro∣versie against Job, but rather offering him to the trial, that his sincerity and uprightness might be brought to the light, and made more manifest; and that we hearing of his pati∣ence, might learn to imitate it; and seeing the issue and peri∣od the Lord put to his trial, might be encouraged in the day of our trouble, Job, 1.8. Job, 2.3. Jam. 5.11. But, 4. though the Spirit doth not(l) 1.12 alwaies, yet often, and most

usually he withdraweth for sin, according to that threatning, 2 Cor. 5.2. If ye forsake him, he will(m) 1.13 forsake you. Our kind Father will withdraw and hide his face from his own children when they become unkind and undutifull, and then desertion is a paternal chastisement and undutifull, and then(n) 1.14 act not of meer soveraignty, but rather of justice, though not pure and vindictive, but rather paternal and castigatory, and mixed with much love, and tending to our good profit and amendment, Heb. 12.10. And thus there are, as it were, four kinds of substractions and withdrawings of the influence of the Spirit, viz. 1. medicinal, cau••ionary, and for prevent∣ing of sin; 2. monitory and doctrinal; 3. probatory, explo∣ratory and for trial (albeit the former two also in some gene∣ral sense may go under this name, and be said to be for tryal, which thus is opposed to punishment, which falls under the last sort of desertion, which is) 4. castigatory, and, as it were, penal, and by way of chastisement for sin: we will not further prosecute the difference; let us only observe, that as it is more honourable and comfortable for the Saints to be cast into this furnace, then to cast themselves into it; to suffer according to the will of God, then for their sin: So usually there is some one or other circumstance and ingredient in the trial it self, that hath much love in it, or is some kind of mitigation and extenuation of that sad stroke, or some thing in the issue for the greater advantage and establishment of such as have been under the trial; thus Paul, though buffeted by Sathan, yet not foiled, but keeps his ground; though he was left to wrestle with the temptation, yet not to become a prey to it; and though Peter fell foully and most deplorably, yet he was not left in the mire, but instantly recovered by Christs look; and though Jobs trial was very sore, yet the issue was very glorious and comfortable.

But though the Lord thus may for holy ends (known to himself, but alwaies for the good of his honest servants) withdraw his Spirit in some measure from these, who have not by their negligence or folly procured it, they being most regular and exemplar in their walk, yet, 1. since most usually the Lord withdraws for sin; and, 2. since we alwaies

deserve, and may (if the Lord would deal in justice with us) by our failings provoke the holy Spirit to depart and forsake us; and, 3. Since the Lords high and holy ends and designs are secret, and cannot well at the first view be discerned by us, therefore it is alwaies our duty, and should be our work, when we meet with straitning, deadness, &c, (which are the symptoms of the Spirits withdrawing) to search after our waies, and to examin our hearts, that if our conscience con∣demn us not, we may be comforted, or having found out the cause, and the particular sin for which the Spirit hath withdrawn, we may repent and forsake it; but we would not rest on a superficial veiw of our waies, nor because we cannot at the first discern, therefore conclude there is no cause in us; but let us, according to Elihu his counsel to Job, say unto God, that which I see not, teach thou me, Job, 34.32. Let us impartially deal with our own heart, and ask conscience, and set it a work; let us again ponder our waies, and let our enquiry be more particular, and of a larger extent, and readily we will espie one of the following causes to have procured and brought on this malady, and will perhaps be forced with him(o) 1.15 sto say, Lord thou didst not leave me till, I first left thee.

And thus we come to the second thing propounded; what are these sins for which the Spirit is provok't to withdraw and forsake the Saints, and not help them in pray∣er, or any other spiritual performance; at least not in such a measure or maner as formerly? But it would be remem∣bred, that this question must be limited to the fourth and last case, viz. when the Spirit doth hide his face for sin, and when our iniquities separat between us and our God, as Isa. 59.2. For in the three former Cases, when the Lord for our trial, and for high and holy ends known to his majesty, doth depart, albeit then it be our duty to search and enquire whe∣ther by our folly we have procured that stroke, that seeing our fault, we may amend our waies, and how ever we may walk more closely and circumspectly, and follow after him while he withdraweth from us; yet then no such cause can be discerned and found out, because (as is supposed) the Lord in

that dispensation doth not pursue a quarel against us. 2. We would distinguish between the comforting presence of the Spirit, and his quickning and strengthning presence; there may be much life, vivacity, activity, fervency and heart-melt∣ing in prayer, or any other ordinance, when through the want of assurance the Saints may mourn and pour out many a sad complaint before the Lord; now albeit both those cases belong to the general head of desertion, and have some place here in reference to prayer, since our enlargement in that duty doth not a little depend upon, and might be much pro∣moved by, the assurance of our adoption, reconciliation, and God's favour; yet, since there needeth nothing be here added to what belongs to the general case, we shall remit that part of the question, that concerneth the comforting presence of the Spirit to its own place, and now only speak of the causes why the Spirit withdraws his help and assistance; especially since the causes and cure both of the one and the other, will be found the same and alike, if not altogether, yet for the most part; as the Spirit useth to withdraw his comforting, when he withdraweth his quickning presence, So what means would be used for recovering the quickning, may also prove instrumental for regaining the Spirits comforting presence, albeit the one may prevent the other, and the Spirit may for a while quicken and assist before be comfort.

Before we descend to particulars, it would be observed, that the holy Spirit may be provok••t to depart, 1. more directly, immediatly, and by way of affront, as when any indignity is immediatly offered to his majesty and holiness, or to his work; 2. mediatly (as it were) and indirectly, by way of demerit, when through our folly we transgress any of the commandments of God, and thus more directly sin against him as Law-giver, King and Lord, rather then as our helper and comforter: And here we shall especially speak of the(p) 1.16 first sort of causes, as being most proper to this place, referring the other to the following Section.

As to the first, the Scripture holds forth the unkindness, affronts and indignities offered to the Spirit of God under several expressions, as of, 1.(q) 1.17 quenching; 2.(r) 1.18 griev∣ing,

3.(s) 1.19 wearying, 4.(t) 1.20 provoking, 5.(u) 1.21 tempt∣ing, 6.(x) 1.22 resisting, 7.(y) 1.23 vexing, 8.(z) 1.24 rebelling against; and, 9. doing(a) 1.25 despite unto the Spirit of grace. We will not enter upon an explication of these phrases, nor, particularly enquire after their importance or diffirence, but we may at the first view take notice of some kind of gradation from the less to the greater, for the most part, if not in all, according to the order they are here placed; and albeit there must be an inequality, for according to the measure and degree of the offence, the provocation must be the less or the greater, yet all and every one of these indignities in whatso∣ever degree doth deserve, and may justly provoke the Spi∣rit to depart; but we shall now only instance some few par∣ticulars, as being the most ordinary and the epidemical dis∣tempers of this generation, and we shall name them as so many branches of the first head, viz. quenching the Spirit, which being most general, may well be extended to the seve∣ral particulars.

As(b) 1.26 fire may be quenched, either by with-holding fewel and matter whereon it should feed, or by casting water upon it, to choak and extinguish it; so the Spirit may be said to be quenched, either negatively by not cherishing, or posi∣tively by opposing and abasing his office or work; either by omission, or by commission. 1. Then negatively, the Spirit may be quenched these three maner of waies; 1. by not opening to him and yielding to his motions; thus while Christ came to the spouse door knocking and crying, open to me my sister, my love, my dove, my und-filed, &c. She holds him out, pretending trifling excuses, for her folly and un∣kindness; why? she had put off her coat, and cou••d not put it on, she had washen her feet, and would not defile them; there∣fore Christ withdrew his Spirit and departs; and when she (laying to heart, and repenting of her folly) sought him, could not for a while find him; she called, but he gave her no answer, Cant. 5.2, 3, 6. Thus also while the Spirit of God cryed to Israel, and they would not hear; and testified to them, both by his servants the Prophets, and by his moti∣ons and inward suggestions, but they would not hearken nor

obey, he withdrew, and gave them up to the lusts of their own heart; since they would not follow his counsel and directions, he left them to themselves and to follow their own counsels, Psa. 81.8.10, 11, 12, 13.

But, secondly, though the spouse be not so incivil and un∣manerly as to hold Christ at the door, yet if she do not wel∣com him and give him entertainment suitable to his worth and kindness, his Spirit will not stay; if thou dost not make ready, and prepare the heart to receive him, he will not stay in any other room, if the affections be not enlarged and roused up, to wait and attend him, he doth not value the empty complements of the fancy and imagination: if the will, which is the mistris and supreme, do not welcom him, he regardeth not the attendance of the inferiour faculties; if thou be in a spiritual lethargy, when the Spirit cometh to visit thee, if thou meet him with a dead and dull(c) 1.27 heart, if thou be fearless of his terrible majesty, if thou keep not a due distance, casting off that filial reverence, and tender respect which is due to so great and compassionat a Lord, he will depart and forsake thee, res delicatula (saith an ancient) est Spiritus Dei, & ita nos tractat sicut tractatur, the Spirit of God is tender and sensible of all the affronts and in∣juries we off••r to him, and will deal with us accordingly; if we dishonour him, he will afflict us, and lay us low; he will go away, and then our(d) 1.28 glory departs; if we do not welcom the Spirit with the whole heart, and entertain him with suitable and enlarged affections, he valueth not our empty profession and vain oblations: Luke-warm Laodice∣ans will be spued ous of his mouth, Rev. 3.16. these who would not(e) 1.29 open their mouth wide to receive his comforts, shall have their heart filled with his terrours, and shut that it shall not receive his influences.

But thirdly, though there be not a total deadness or lazi∣ness, though there be some life, activity and diligence, yet if there be a decay of love and zeal; if we do not so cherish and entertain the motions of the Spirit as formerly, this may grieve and quench the Spirit; if love wax cold, and if there be a decay of respect and affection, that will bring on some

sort of distance between married persons, and will hinder friends from conversing so frequently and familiarly together; and for this the Lord threatneth not only to remove the pre∣sence of his Spirit, but also the candelestick and outward ordi∣nances (which were the means of conveyance of the Spirit) from Ephesus, Rev. 2.4, 5. because thou hast left thy first love, &c.

As the Spirit may thus be quenched negatively, and by omission, So, 2. positively and by commission; as, 1. when we prostitute and subject the gifts of the Spirit, his work and interest to our selfish and carnal ends; desiring a name, and taking up a porfession of godliness, that with(f) 1.30 Simon Magus, we may seem some body; when we make piety a cloak to cover our pride, covetousness, &c. or use it as a stir••op whereby we ascend to some high place and station in the world, &c. 2. When we have low and undervaluing thoughts of the gifts and graces of the Spirit; though they have some room in our estimation and affection, yet if we prefer other things unto them, not prizing them according to their worth and excellency, nor regarding as we ought the condescension and kindness of the giver, we dishonour and grieve the Spirit, and he may justly take away those love-tokens; thus when we will not lose our favour with man, our moyen and interest with the creature, our name, place and possessions for his truth, ordinances, &c. yea, when we so far undervalue these precious things, as to be ashamed of them before men, when not only fear, but also shame will make us dissemble our profession▪ and conceal our graces, duties, &c. may we not be afraid, lest, as the(g) 1.31 Son will be ashamed of such when he cometh in his glory, So the Spirit when he cometh to manifest himself in the ordinances of life. But, 3. when not only his gifts and graces, his love and his kindness are undervalued, but also his commands and autho∣rity are despised, his motions and sweet insinuations are choaked and opposed, while as the contrary suggestions of Sathan the enemy, are entertained, cherished, and cheerfully obeyed; must not the Spirit be much displeased, and highly provok't with such an indignity? would an earthly King

endure such an affront? nay, what friend is he who seeing thee but slight his counsel, entreaty and request, while thou didst welcom his enemy, and gratifie him in what he desired, could digest such a disparagement and indignity? And, 4. so much of illumination (which is the work of the Spirit) light, knowledge and conscience is choaked and opposed by the sin∣ner (whatever be the particular transgression) so far the Spi∣rit is dishonoured and disparaged, and provok't to depart and withdraw, nay, in every formal disobedience, viz. when the command and counsel of God is known, there is much, not only of contempt, but also of rebellion; and what will provoke if that do not? And thus albeit for distinctions sake we did put a difference between sins, some of them being more directly against the Spirit, his work and office, that being, as it were, their object; yet there is no known sin which may not be said to be against the Spirit of God and his work.

And thus we come to the second sort of provocation, whereby the Spirit is not so directly opposed and quenched, his peculiar office and work not being the matter and object of such sins (albeit it be(h) 1.32 opposed and choaked by the sin∣ner) and here we have a large field if we would come to par∣ticulars, but the(i) 1.33 works of the flesh are manifest, and their opposition and contrariety to the Spirit of grace and holiness, is no less evident, Gal. 5.16. If we(k) 1.34 fulfill the lusts of the flesh, we cannot walk in the Spirit; the Spirit will not abide with us, nor direct our steps; for what con∣cord can there be between l••ght and darkness, and the Spirit of holiness and the spirit of lust? As Doves leave their place when it becomes nesty and unclean, So the holy Ghost (who in the likeness of a Dove descended upon Christ) will not lodge in that heart that is defiled with filthy lusts, and is(l) 1.35 become the habittaion of devils, and the hold of every foul spirit, and a cage of every unclean and hatefull bird. Eve∣ry reigning sin is another Lord, and takes up the house, and the Spirit will not dwell in a corner, nor(m) 1.36 cast in his lot with another lord and master; yet some do drive the Spirit farther away then others, the more gross, crying, scandalous and conscience-wasting the sin is, the more the Spirit is grieved,

and the distance becometh the greater; if David (though otherwise a man according to Gods heart) fall into murder and adultery, it will cost him many a tear and prayer before he recover the comforting presence of the Spirit; and his bones must be broken, and the Spirit come against him as an enemy, before he prove a healer, and pour in the oyl of gladness in his wounds, Ps. 51.3, 8. And its observable, that this penitent doth first pray that God would create in him a clean heart, and renew a right spirit within him, ver. 10. before he beg the presence and joy of the Spirit, ver. 11, 12. thereby intimating, that the Spirit will not dwell in an unclean heart; as he had found by his sad experience all the while he continued in his(n) 1.37 impenitence.

Thus you see the cause, and if ye find the wofull effects of the Spirits departure, O! its high time to consider your wayes, and to repent of your evil doings, and to seek the Lord till ye find hm; this is no state to be rested in; ah! what stupidness, security, folly, ingratitude and contempt must it be to sit down content, while thy God, thy husband, thy life and happiness is departed? ye have taken away my gods (said Micah of his idols) and what have I more? and say ye unto me, what aileth thee? Judg. 18.24. Ah! shall he weep, cry, and so bitterly lament the loss of a supposed deity, and happiness expected from its presence, and shall not we lament when the true God, the fountain of real happiness is departed, or rather when through our folly and unkindness we have banished and driven him from us? O, lay to heart thy loss I thy fruitfull vineyard is now become a barren wil∣derness, thou, who formerly wast a(o) 1.38 garden inclosed and fenced, art now laid open to all the beasts of the forrest; thou, who once hadst a(p) 1.39 fountain of living waters, how are thy streams now cut off?(q) 1.40 thou whose plants were an Or∣chard of pomegranats, with pleasant fruits, and whose spices did flow out, while the north and south wind did blow upon thy garden, art now become as the(r) 1.41 mountains of Gilboa, upon which neither dew nor rain doth fall, nor fields of offe∣rings. Thou, who(s) 1.42 wast fair and pleasant for delights, when the King wast held in thy galleries, art now become

black and pale, while thou livest as a widow in solitariness, and art suffered to wallow in the mire; when thou art(t) 1.43 stripped naked of all thy ornaments, and left in a dry and parched land, where there is no water; now thy(u) 1.44 gold is become dim, and thy visage darker then a coal; then, who wast fed with manna from heaven, and didst(x) 1.45 eat the honey with the hon••y-comb, mai'st now cry out, my leaness, my leaness, while thou pinest away for want of the heavenly influences. Oh! who can enumerat the several evils that befall him who is forsaken of God? nay, though thou wert a Saint (and to such only we now speak) and though the Spi∣rit did not totally withdraw, yet he may so far leave thee, that to thy sense and apprehension thou may'st appear to be(y) 1.46 stript naked, and set as in the day that thou wast born; where are thy comforts and spiritual consolations now? where is thy furniture and strength, for doing thy duty? where is thy armour and shield? now thou art exposed to Sathans fiery darts, to the snares of an alluring and tempt∣ing world, and to the rageing and impetuousness of thy lusts, which seemed (and were in great part) mortified and subdu∣ed. The Saints themselves, when the Spirit withdraws, are ready to fall, 1. upon the least temptation; 2. into the most gross and vile sins; and, 3. without recovery, and to live and die in that filthy pudle, unless he return (as certain∣ly he will do to his own for his great names sake) awaken them, and pluck them out of the snare; Peter, David, Solo∣mon, &c. are sad instances of the frai••ty, and naughtiness of the strongest Saints, when left to themselves; 1. how long did David lie in that vile sin of adultery without repentance? and, 2. with what craft and policy laboured he to cover it? and when other covers would not do the turn, he added to his adultery murder, committing that crying sin with much deliberation, and afterwards rejoiced in the death of his faithfull servant Ʋriah, which he had so cunningly pl••tted and contrived. 3. Did not Peter once and again deny his Master, and relapse into the same sin? yea, and, 4. did he not fall where he seemed to be strongest? his zeal for his Ma∣ster, his courage and resolution appeared to be very great,

when he protested, that though all should, yet he would not deny him, Mat. 26.33.35. and yet at the voice of a dam∣sel he denied him thrice, with an oath and cursing; the un∣belief of Abraham the father of the faithfull, Gen. 12.11, 12. The passion of Moses, the meekest of men, Numb. 11.15. Psa. 106.33. The impatience of Job the pattern of patience, Job, 3.3. Job, 6.8, 9. are manifest evidences, that the strongest Saints may fall into those sins that are contrary to the graces in which they are most eminent. And, 5. they may be so far forsaken, as to be permitted not only to com∣mit, but also to justifie and plead for their sin, and with Jonah, to say they did well to be angry against God, for exercising mercy and forbearance towards others, and for removing their gourd, Jon. 4.9, 10. &c. But particularly as to the present case, the spirit of prayer and supplication may be for a season totally withdrawn; but though the Saints be seldom laid so low, yet there may be a partial depar∣ture accompanied with many sad effects, which may easily be discerned, if we reflect upon the several fruits of the Spirit (mentioned, Part. 1. Chap. 9.) and those infir∣mities which he helpeth and removeth; if then, 1. thou dost not so prepare thy heart to seek the Lord, if, 2. thy ends be not so pure and spieitual, if, 3. thou art unwillingly drawn (as it were) to the throne, rather by the enforcement of conscience, then out of love to the duty; if, 4. thou pray not so fre∣quently, nor, 5. so fervently and feelingly, nor, 6. so con∣fidently, nor, 7. with such complacency and delight, if, 8. thy communion with God in that ordinance hath not such in∣fluence upon thy heart, to warm and quicken it, and to engage it for the Lord, and against sin, as sometimes it hath had, &c. it is an argument that the Spirit hath in part withdrawn. Its true, the most watchfull and zealous Saints, do not alwaies and without interruption enjoy the comforting & quickning pre∣sence of the Spirit; the wind doth not constantly blow after one & the same maner upon the most fruitful garden, & therefore we must not measure our state by some present indisposition, unless there be some notable, considerable and abiding decay and abatement of our spiritual life; but when that is obser∣ved

we have reason to mourn, and to lay to heart our loss, and the greater and more eminent and longer continued, we should be the more affected and sensible of this evil; what a misery and sad judgment was it to Sampson and Saul to have but the common gifts and operations of the Spirit removed from them? (for as we may suppose Saul never to have had. So Sampson never to have been totally deprived of the saving and sanctifying presence of the Spirit) we may read their lamentation, Jud. 16.28, 30. 1 Sam. 28.15. And what is the chiefest measure of gifts and common priviledges and excellencies, in respect of the least portion and degree of grace? Ah! do not then sit down content when the breathings of the Almighty are withdrawn, but go and cry to the(n) 1.47 north wind to awake, and to the south wind to come and(o) 1.48 blow upon thy garden, that the spices thereof may flow out; go in faith, ye have a promise for your encouragment, the Father will give the holy Spirit to them that ask him; Luk. 11.13. We will not insist on directions, but reserving those in great part to the following Section, let us now remember, that if the unclean spirit return after he hath been cast out, and find the house empty and swept, he will enter in again and lay claim to his former possession, Mat. 12.44. Nay, though the house be not totally desolate, yet so much room as he findeth empty, he will seek to possess, so far as the Spirit with∣draweth, so much the nearer Sathan approacheth; if the Spirit withdraw his holy motions, Sathan will improve the advantage, and will fill the heart with vain, idle, impertinent and sinfull motions; as Pirats may easily surprize the ship, when the Pilot is gone, So having entred it, and finding it empty, they will not fail to loaden and fill it with their trash and stoln wares.

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) 1.49 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) 1.50 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) 1.51 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) 1.52 infected with that fretting leprosie, be broken down, and till we cast off this(e) 1.53 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) 1.54 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) 1.55 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) 1.56 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) 1.57 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) 1.58 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) 1.59 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) 1.60 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) 1.61 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) 1.62 〈 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) 1.63 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) 1.64 Persian and(r) 1.65 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) 1.66 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) 1.67 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) 1.68 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) 1.69 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) 1.70 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) 1.71 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) 1.72 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) 1.73 Discontent with our condition, family(c) 1.74 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) 1.75 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) 1.76 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) 1.77 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) 1.78 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) 1.79 weaken the habit and principle, and

beget an inclination to do remisly and negligently, or rather an impotency and inability to act(i) 1.80 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) 1.81 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) 1.82 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) 1.83 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) 1.84 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) 1.85 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) 1.86 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) 1.87 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) 1.88 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) 1.89 quicken me according to thy loving kindness;(t) 1.90 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) 1.91 Awake, awake, put on strength, O arm of the Lord; awake as in former time, that sorrow and mourning may flee away:(x) 1.92 Draw me, and I will run after thee;(y) 1.93 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) 1.94 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) 1.95 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) 1.96 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) 1.97 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) 1.98 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) 1.99 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) 1.100 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) 1.101 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) 1.102 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) 1.103 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) 1.104 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) 1.105 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) 1.106 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) 1.107 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) 1.108 work; an idle man tempts the d••vil to tempt him; Idleness (as(p) 1.109 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) 1.110 life of idle∣ness

better becometh beasts then men; and as(r) 1.111 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) 1.112 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) 1.113 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) 1.114 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) 1.115 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) 1.116 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) 1.117 comparing it to a custome, which he calleth a ridi∣culous absuraity, and at another(a) 1.118 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) 1.119 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) 1.120 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) 1.121 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) 1.122 Gurnal, speaking generally of the duty, prescribeth the same advice and direction, with this(f) 1.123 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) 1.124 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) 1.125 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.

Sect. 3. Whether our deadness doth excuse our negligence? and whe∣ther we should pray when we are unfit and indisposed? and what will be the issue and success of those prayers that want life and fervency, and which are pestred with wan∣dring thoughts.

Isa. 64.7. There is none that calleth upon thy name, that stirreth up himself to take hold of thee, &c.

2 Cor. 8.12. If there be a willing mind, it is accepted ac∣cording to that a man hath, &c.

WE would not think it worth the while to confute those dreaming Sectaries who plead, that we should not draw nigh to God till he send out his Spirit, and till we sensibly find some impression from heaven drawing and inviting us to come to the throne; but since weak Christi∣ans may meet with the like temptations, we shall labour briefly to take out of their way that stumbling block, and to shew them that their very deadness and indisposition, is ground enough for them to draw nigh to the Physitian that they may be healed, so far is it from being an obstruction and impediment, or a plea for our negligence and omission of duty.

1. Because one sin cannot be a plea for another; now our deadness and indisposition is our sin; and therefore must not be alledged as a reason for our neglect of prayer, which is our duty, as well as our priviledge.

2. This were the ready way to Atheism, and to cast behind us all the ordinances of life, and to abandon them for ever; for if thou be unfit to day, and upon that account liest by, thou will readily be more unfit to morrow, and so from time to time; the longer thou stayest away from God, the distance will be the greater, till at length it become an easie and tolerable burden to continue in that state; omission of duty will prove a bad preparation for it, but thus thou wilt

contract an habit of idleness, which thou wilt not easily cast off.

3. If thou do not resolve to mock God, and slight his work, but wilt stir up the little strength thou hast, waiting upon the breathings and assistance of his Spirit, though thou wert never so weak and indisposed, thy oblation coming from a willing mind, and according to what thou hast, it will be accepted in Christ, who pittieth thy weakness, and will not reject thy supplication upon the account of thy be∣wailed infirmities; and thou needest not doubt whether such a prayer be more acceptable then no prayer, nor ask whe∣ther it were better not to pray, then to pray no better? For it is granted on all hands, that the very moral vertues of Pagans, were more acceptable then the want of them, and that those workers of moral righteousness were less guilty, then those other Pagans who omitted them. Hence, we may well argue from(a) 1.126 the like, that thy performance of duty must be more acceptable, then the omission of it, especially since there must be some life in thy work (if a Saint though weak) while there was none in theirs, and thou be∣ing in Christ, through whom thy imperfections will be par∣doned and done away.

4. The Spirit may draw insensibly, he may be present effectively, where he is not feelingly, he may be stirring up the heart to the duty, though thou dost not discern his mo∣tion, and his help and assistance may be at hand when thou art ready to apprehend he is farthest off; and have not the Saints many a time brought a heavy, dejected and complain∣ing spirit to the throne, and yet have gone away rejoycing and triumphing over their fears and unbelief? As the book of Psalms can afford many instances. The way of the Lord is strength to the upright, Prov. 10.29. The Lord useth to meet them that work righteousness, and remember him in their waies, Isa. 64.5. When we are following our duty, and improving the ordinances, we lie in Christs way, and he will not shut his eyes, but will at length pity and heal such weak and impotent ones. I may then say unto thee, concerning the use of prayer and other ordinances, as David

did to Solomon in reference to the building of the Temple, 1 Chr. 22.16. Arise therefore and be doing, and the Lord be with thee.

5. Ah! where shall the sick go, but to the Physitian? What should a troubled spirit do, if it may not draw nigh to God for healing, comfort and life? The Lord commands us to call upon him in the day of trouble, and hath promised to hear and deliver us, Psa. 50.15. and who is he that dare forbid us, and threaten wrath, while he thus promiseth to pity and show mercy? and what trouble is there that is com∣parable to soul-trouble, and what weakness and infirmity is like to a wounded spirit labouring under the fetters, bondage & captivity under which it hath cast it self by its folly, sin and negligence? and shall it be to no purpose for such a one to lay out his straits, and weakness to God?

6. The Lord complaineth when we will not call on him, and stir up our selves to lay hold on him, Isa. 64.4. and will he chide and challenge us when we stir up our hearts to close with him, and look up to the throne of mercy?(k) 1.127 and do not say, thou wantst the Spirit to help thee, as if thou durst not go when thou art not sure of his assistance; for, he hath promised to give his Spirit to them that ask him, Luke, 11.13.

Let none then pretend his unfitness and indisposition, as a cloak to cover his negligence and unwillingness, but the less our strength, fitness and ability is, we had need be the more busie and diligent; the Apostle, 2 Tim. 1.6. useth an ex∣cellent allusion, while he exhorteth Timothy to stir up whe∣ther the(b) 1.128 gift or grace of God was in him (neither of the two, I think should be excluded, both being very need∣full in the discharge of his ministry, to which that exhorta∣tion mainly relateth) the word (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signi∣fying to blow up the fire that is buried under ashes. And thus, as it were, to give and restore again life to that which seemed to be dead; and thus the words of the exhortation are general; and though spoken to Timothy (who had a large measure both of gifts and graces) yet are applicable to all the Ministers of the Gospel, yea, to all Christians, every

one having received mo or fewer talents, and some measure as of grace, so of gifts: and thus we may, to our point, from thence collect, that every one is obliged to stir up and dili∣gently improve, that measure of strength he hath, and the weaker and less the measure be, there is the greater need of diligence; it were foolish to say, because the fire is weak and seemeth to be dead and extinguished, that therefore it were needless to blow the coals; nay, but the weaker it be, there is the greater need of blowing, and that without delay, lest in the interim the little spark die and go out; it were our wis∣dom then so soon as we perceive deadness to seize upon us, to stir up our hearts and to blow upon the coal, lest our deadness become universal and remeedyless: a candle, when first the flame is blown out, may with little difficulty be blown in again, which after a little delay will become more difficult, and then impossible.

Hence we may see how foolish and unreasonable the chil∣dren of men are in their pleas and excuses; for, to(d) 1.129 say we should not go to God till we find the heart quickened and enlarged, what else is it but to plead that we should not use the means till we have obtained the end? For, is not prayer and meditation a most notable mean to quicken a dead heart, and to beget familiarity, boldness and confidence? the Lord hath not deprived us of the means for removing that sad stroak, and should we not use them? and if we will not, we may fear that sad threatning against Laodicea, while in the like case, Rev. 3.16. Because thou art luketwarm, I will spue thee out of my mouth. Such a temper is very loathsom to God, he cannot endure it, and shall we rest in that state and be at no pains to be rid of it: but if we will not awaken and stir up our own hearts, if the Lord mean to do us good, he will put the spur to our dull, sluggish spirits, and shake the rod over our head, and send out some one or other storm to alarm us; and were it not better to prevent such a rough messenger? Ah! how should we fear that curse, Ier. 48.10. when we do the work of the Lord (e) 1.130 negligently? O! if we were sensible of our danger, and were more humbled for offering to the great King a corrupt and vain thing,

Mal. 1.14. I will be sanctified (saith the Lord) in all that draw nigh to me, Lev. 10 3. If ye will not stir up your selves to sanctifie him in his Ordinances, he will sanctifie his great Name and vindicat his Glory in your just punishment; as there he did in the destruction of Nadab and Abihu, he will not hold him guiltless that taketh his Name in vain, Exod. 20.7. far less will he suffer his Name to be taken in vain in the immediat acts of his Worship: and therefore, when we draw nigh to him without reverence and godly fear, what a mercy is it that he becometh not a consuming sire to devour us? Heb. 12.28, 29. 2. Though the Lord would not add his stroak, yet by our dead, formal and careless performances, we so dull and indispose the heart, and contract such an habit of deadness, that if the Lord were not gracious to us, laying hands on us as on (u) Lot, and pulling us, as it were,(f) 1.131 by force out of the snare, we would go on from evil to worse till there were no remedy; for, when we become negligent and careless of God's work, we become fearless and aweless of his majesty, and what a mercy is it that the next step is not black atheisme, contempt of God and total apostasie? Ah! have we not enemies enough against our souls, and shall we also become our own enemies? Sathan, that active, cruel and busie enemy, is still in arms, going about like a roaring Lyon, and seeking to devour us, 1 Pet. 5.8. Our lusts are alwayes in readiness, and the world hath every where stumb∣ling blocks to cast in our way, and is it time for us to sleep? especially when we are upon the watch-tower and have our sword in our hand, yea and in the time of the assault, while we seem and profess to be fighting against our spiritual ene∣mies and laying hold upon the Lords strength, when we pro∣fess to look up to him and to wrestle with him, and thus at once, as it were, wrestle with the Almighty, and against hell and our lusts. O! that we were convinced of our folly and abominable security and negligence. 3. Though there were no other hazard but the loss of the present duty, and of mis∣improving that price the Lord puts in our hand, how might that rouse us up and set us a work? this is like (but much worse then) that evil whereof Solomon complaineth, Ec∣cles.

6.1, 2. While we have liberty to draw nigh to the King and present our supplications to him, he openeth all his Ca∣bins and sets the full Treasure before us; So that the suppli∣cant needs want nothing for his soul of all that he desireth: but if he be careless, slack and remiss in asking, he hath no power to eat; he wants a stomach and appetite, and in his supposed fulness goeth away as empty as he came; then (and not till then) shall ye seek and find me, when ye shall search for me with all your heart, Jer. 29.13. Weak pangs do not further the deliverance, not bring the desired mercy to the birth; and as(g) 1.132 good never a whit, as not the better; Ah! many pray as if they prayed not, they do not, with (g) Eliah, pray in prayer, they forget and slight their work, even then when they are employed in it; they have not a(i) 1.133 tongue to speak, they are strucken dumb and speechless,(h) 1.134 while they are before the King; or rather they cut out their own tongue, and thus bring along with themselves that sad doom and judgment that was inflicted on the unprepared guest, Mat. 22.12. after which followed, binding hand and foot, and casting into outer darkness, ver. 13. the shadow and first fruits whereof, perhaps have alrea∣dy seized also upon thee; dumb supplicants usually are deaf, blind and lame, they have not ears to hear the Word feeling∣ly, nor eyes to see Gods face and the light of his counte∣nance, nor feet to walk streightly in the wayes of God: O! who knoweth how great his misery is? But sleeping Jonah feareth no storm. Ah! is there such a master as our God? is there such a work as his service? and is there any reward which may once be laid in the ballance with the im∣mortal crown? and is there any danger and loss comparable with the loss of the soul? and yet is there any master so ser∣ved, any work so much slighted, and any danger so little minded and laid to heart? we serve Sathan and our lusts with all our soul and heart, and pursue the world with all our might and strength; no time too long, nor pains too great, if thus employed; and yet a moment of time, and any work or shadow of a duty, is too much, and too good for God: Ah! though we had no religion nor conscience, yet if there

were but reliques of reason remaining, how easily might we be convinced of this desperat folly and madness? But alas! secure sinners are(k) 1.135 unreasonable, and will not hearken to any monitor; but whether such hear or not, yet not a day, nor hour passeth without a warning; so often as we see the men of the world busie in their several trades and callings, rising up early, and travelling all the day with unwearied diligence, So oft are we put in mind of our duty, and warn∣ed to take pains for the one thing necessary; if many, to day in torment, had spent but a little of that time and pains in Gods work, and for their souls, which they employed in seeking after some perishing trifles, they might, instead of their prison and chains, to day have been in their heavenly mansions, enjoying the crown of righteousness. Perhaps you will be ready to ask, what pains should I take for eternity? There is a copy sent from heaven, ••ond recorded in the Scrip∣tures; but you will say, we cannot come that length; but shall I then bring you a copy from hell, how think you would these misers spend their time, if they might enjoy again this day of the Gospel which we undervalue; But, 3. shall I yet come nearer? How do the men of the world labour, with what industry, activity, fervency and seri∣ousness, do they seek after the world, and didst thou yet thus seek the kingdom of God? But shall I yet, 4. come nearer to you? and entreat, that you would make your self your own copy, and that ye would now so serve God, as formerly ye have served sin and Sathan; that I may not add the world, nor your lawfull callings, in which, and for which ye are allowed to employ a considerable part of time, diligence and pains; but even as ye have served hell, and have been labouring to destroy your souls, will ye but(l) 1.136 thus serve the living Lord, and work out your salvati∣on: And this is that copy which the Apostle sets before the Romans, Rom. 6.19. But alas! we are active and wise to what is evil, but slow and foolish to what is good; we have been swift eagles in the way of sin, but creeping worms in the way of God.

But least weak Saints should be too much discouraged with the imperfections of their prayers and performances, as if all their labour were lost, and the Lord rather provoked then honou∣red by their vain oblations; it may here be ask't, what mea∣sure of deadness, and when wandring thoughts do nullifie and frustrate our prayers? And having spoken a little to that question, so far as it concerneth our deadness and want of fervency, Part. 2. Chap. 3. Let us now mainly consider it as relating to wandring thoughts.

For answer, then let us, 1. remember the distinction of formal or actual, and virtual or interpretative attention; from Part, 2. Pag. 428. Hence, 2. there is a twofold dis∣traction in duty, one voluntary, not resisted, regarded nor bewailed; another involuntary, which, notwithstanding our purpose and resolution to guard against it, and notwith∣standing all our care and endeavours to prevent it, yet creep∣eth on, and interrupteth the duty; I grant, that none but Atheists and gross hypocrits will resolve to give way to wan∣dring thoughts, or desire to parly with, and entertain these guests, while they are speaking to God; yet there be too many who(m) 1.137 virtually, and by just interpretation may be said to will and desire wandring thoughts should break in, while they are speaking to God; for, according to the principles of moral Philosophy, that evil may justly be im∣puted to us against which we are obliged to watch and strive, and yet do not, but are careless and negligent. Hence,

We Ans. If, 1. we resolve against, and, 2. resist wan∣dring thoughts so soon as we espie them to break in; and, 3. lament and mourn over our duty, when pestred therewith, then there is this virtual attention, and the distraction is in∣voluntary; and therefore, albeit so much of the duty must be lost as was spent, or rather interrupted by such obtruders, yet these shall not be able altogether to frustrate our prayers, nor hinder their success? what the fowls did devour of Abrahams sacrifice was lost, but that loss did not nullifie his sacrifice, nor hinder his acceptance after he drove them away, Gen. 16.11. But if thou wilt be at no pains to guard thy

heart, if thou drive not away these fowls, when thou seest them fall upon thy sacrifice, and dost not lay to heart, nor mourn for the loss thou hast sustained, thy loss is greater then can be enough bewailed; these ravens have sucked all the marrow and fat out of thy sacrifice, and have rendred it a vain and unprofitable oblation; those(n) 1.138 dead flies cause thy ointment send forth a stinking savour. They will over∣spread the whole duty, command and captivate the man, so that now they will not be repelled, and thus they become constant, abiding and universal; these weeds over-grow and choak the good seed; and what crop can be expected and thou willingly entertainest these robbers and evil guests, and therefore thou art inexcusable. This argument concerning wandring thoughts deserved a larger and more particular disquisition, had it not been so fully and judiciously handled by others. See Mr. Gurnal, loc. cit. pag. 310. to pag. ••32. Morn. Exerc. Serm. 19. Mr. Cobbet, Part 3. Chap. 2. Only let us adn (as in the like case, Part 2. Chap. 3) some few passages from these modern Divines, whose words may have weight with such disconsolate ones, as are daily mourning under the burden of roving thoughts in holy duties.

Believe it Christian, it is not thine (o) 1.139 inevitable weak∣ness, nor thy (p) 1.140 sensible dulness, nor thy (q) 1.141 lamented roavings, nor thy (r) 1.142 opposed distractions, nor thy (s) 1.143 mistaken unbelief; it is not any, nor all these that can shut out thy prayer, if thou dost not (t) 1.144 regard iniquity in thy heart, Morn. Exerc. Serm. 1.

If we fail in the manner of our prayer, and if it be a total failing, if we pray without faith, without any faith at all, without zeal, and the like, farewell to the success of such petitions; but if it be a partial failing, and that failing strived against and prayed against, the case is very different: by the evangelical allay; we do what we desire to do, in Gods gracious acceptation—our Advocate strikes in with us, and begs his Father to regard the matter, and not the manner of our prayers, Mr. Newton on Joh. 17.24. pag. 499.

Believers prayers pass a refining before they come into Gods hands, did he indeed read them with their impertinen∣cies, and take our blotted coppy out of our hand, we could not fear too much what the issue might be; but they come under the correctors hand, our Lord Jesus hath the inspecti-of them, who sets right all our broken requests and misplaced petitions, he washes out our blots with his own blood, his mediation is the fine searse through which our prayers are boulted, and all that is course and heterogeneal, he severes from the pure; what is of his own Spirits breathihg, he pre∣sents, and what our fleshly part added, he hides, that it shall not prejudice us, or our prayers: This was the sweet Gospel-truth wrapt up in the Priests bearing the sin of the holy offerings, Exod. 28.38. Mr. Gurnal. loc. cit. pag. 330.

I have the rather added these testimonies, because though it be too ordinary for the most part of titular Christians not to regard what they offer to the Lord, though they come in their pollution, and offer a corrupt thing to the great King, yet their heart never smites them, they rest in the work done, not caring how it be done; though the fowls come down upon their sacrifice, and eat it up, yet they will not be at the pains to drive them away, nor do they lay their loss to heart, nor mourn for it; but though it be thus with the multitude, yet the generation of the righteous will take heed what they offer to the Lord, they know that their is no road more infested with thieves, then that which is between heaven and earth, and therefore when they pass that way, they put on the whole armour of God, imploring the conduct of the spirit, and a convoy from heaven to guard them thither, that they may with success carry on that precious traffick; and they will follow their dull hearts as closely all the while, as a Car∣rier will do the unruly Horse, fearing least if for one moment they should not attend and drive, their heart should stand still, or start aside, and yet, notwithstanding all their care and diligence, their hearts will mis-give them, and those cheaters and robbers will draw on a parly, and get advantage of them; for the flesh will lust against the spirit, so that they cannot do what, and as they would, Gal. 5.17. The

law in the members will war against the law of the mind, bringing us into captivity to the law of sin, so that though to will be present with us, yet how to perform we find not; and thus the good that we would, we do not; but the evil that we would not, that we do: as the holy Apostle com∣plained and lamenteth (and where is the Saint on earth that may not take up the same complaint, even when he is most spiritual and best employed in meditation, prayer, &c?) Rom. 7.15, 18, 19, 21, 22, 23, 24. Though carnal hearts do not value a communion with God, yet who knows what a sad affliction it is to the children of God to have their fel∣lowship with him thus interrupted? I verily believe (saith(u) 1.145 a late Divine) there are many that have already good assurance of Gods love in Christ, that if God should speak to them as he spake to Solomon, bidding him ask what he should give him, who for themselves would put up this petition. Oh! Lord, that I may be delivered from a wandring spirit in holy duties, and especially in the duty of prayer, that I may thereby come to enjoy a more holy communion with thy self then ever yet I have enjoyed, and such would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole world. O Christian! is thy deadness and wandring thoughts thus thy burden? and is it the great desire of thy soul to be rid of them? and art thou striving and endeavouring against them? I might tell you those glad tidings, which one tendered to his friend in the like case, who seing him oppressed with such distempers, & under such sad complaints, came cheerfully to him, & said, I can tel you good news, the best that ever you heard, viz. as soon as ever you are in heaven, you shall serve Christ without interruption and weariness: which words (saith(x) 1.146 my Author) well thought on, revived the man. Though the Lord will not utterly (y) drive out these Canaa∣nites out of the land, that they may be for our trial, exer∣cise and humiliation, yet it is through our fault and negli∣gence, if they be not brought under the yoke, and are not already become tributaries;(z) 1.147 and ere it be long the victory shall be compleat, and they shall no more molest any true Israelite; ah! why should the Saints be too much discou∣raged?

they will not stay long in this wilderness, and if they were once come home, they will meet with no moe trials nor temptations; we might here apply the word spoken in refe∣rence to the various dispensations and difficulties the Israelits met with in the wilderness, Deut. 8.16. After the Lord hath for a short while proven and humbled us by this and other trials, he will at the latter end do us good, and fully compleat our happiness.

And so much briefly concerning those material and weigh∣ty cases propounded in the entry, and which deserved a fur∣ther prosecution; and we shall now only in a word speak to two or three moe; and, 1. it may be ask't, whether we may be too spiritual and too much enlarged in prayer? Ans. This question might seem superfluous, if not ridiculous, had not some of the popish zelots in their mystical theology ex∣ceeded all bounds, so far as to fall into gross euthusiasme (albeit their way and profession otherwise seemeth to be so far distant from, and opposit unto, such a dream; for since they limit the Spirit to the Popes chair, who could imagine that they could give way to this licentious liberty? and since they plead so much for lip-devotion without heat and life; who would think that they should plead for such enthusiastick raptures?) yea, and not only to own and maintain exstasies and extraordinary elevations of the soul (for who(z) 1.148 among them comes not this length?) but some of them also are so bold as to affirm, that in prayer and spiritual contemplation, there may be such a rapture and exstasie, as that not only the outward, but also the inward senses and imagination may be suspended from all vital operation, and during that exer∣cise become incapable of any motion and action; yea, and that the soul may be so much affected with, and drowned in that heavenly contemplation, as that all the acts both of the mind and will are suspended, and cease; thus the father of their mystical theology, the supposititious(a) 1.149 Dionysius, Jo. (b) 1.150 Thaulerus, and others do seem to teach, and thus they are interpreted by their(c) 1.151 fellows; but(d) 1.152 Bona∣venture and others(e) 1.153 admit an act of the will, without the enocurrence of the mind or understanding.

We will not digress to compare and examine the several tenets of those mysterious Divines, only as to what concerns the present question; while they affirm, that in prayer and meditation the soul may be so elevated, as that neither the will nor mind elicit any act; we can pass no fitter verdict upon that opinion, then(f) 1.154 Dionysius did on their mystical wisdom, calling it foolish, mad and unreasonable: For, what can be more ridiculous then to affirm, that we may meditate, and yet minde and think upon nothing; and that we can pray, and yet desire and ask nothing: For, prayer, (as hath been shown, Part 1. Ch. 4.) essentially, consisteth in the act of the will, as meditation in the act of the mind; and therefore, when those acts are removed, those exercises cannot be per∣formed▪ and it must be a strange kind of elevation and en∣largement of the soul, when all it's actions and operations are suspended, this must rather be a lethargy, sleep or swound of the soul, then a perfection and elevation of it: But enough of this childish dream. And now, in answer to the question, thou needst not fear, O Christian, lest thou be too much enlarged in any Ordinance, it is but a little the best are capable of here, it is but, as it were, a tasting before the full meal, when we shall sit(g) 1.155 down at the table with Abraham, Isaac and Jacob in the Kingdom of heaven; but all of us have reason to be humbled for our deadness and want of zeal, even then when we are most lively and most enlarged: And, alas! how often do we bring cold hearts to the Throne, and carry them away again without any heat, sense or tenderness? Who can say, with holy Bernard, Nunquam (h) 1.156 abs te, absque te recedo; I will never go away from thee without thee, without some heavenly and heart-melting impression. Who of us can say, with that old man, of whom it is re∣ported, that he alwayes came from the Throne with these words, O (i) 1.157 eyes be ye shut, be ye shut; for ye shall never look upon a more sweet and lovely object, then the light of Gods countenance which I have now seen? Ah! who can sufficiently bewail our deadness, and want of zeal and acti∣vity, in the work of the Lord? but, because we are dead, we lay not this evil to heart.

And yet, sometimes, there may be a flash of life, and some∣thing looking like the breathing of the spirit, which is not of a heavenly descent; for, Sathan(k) 1.158 transforming himself in∣to an Angel of light, may cast in some holy motion, and fol∣low it with some quickening meditation, of purpose to di∣vert and cheat us of the present duty; and therefore, we would here take notice of Bernards advice concerning our singing of Psalms, as having as well place in our praying to God, as in our praising of him: [O! (saith this(l) 1.159 reverend Ancient) do not then only shun idle and vain thoughts, but beware lest ye think of those things which ye have read, or which ye have heard from the Pulpit; for, though those things be good and precious, yet they are unseasonable while ye are otherwise imployed, and the spirit then will not ac∣cept of any thing that is impertinent to the present work and duty. Yet. I would not be so severe as alwayes to limit the Saints in their private devotion, albeit a Minister, or whoso∣ever is, as it were, the mouth of others, must look to the pre∣sent work, and follow it for the good of those who joyn in the duty; but if in private we meet with any notable and eminent irradiation and impulse towards any spiritual object, I know no reason why we should choak such a motion, un∣less we be straitned by time, so that if we give way to it, we must neglect the main duty which we intended to go about, and which our exigence doth especially call for; and in such a case we may see Sathans hand in it, and we should beware of his wiles: But if we can espy none of his designes, we may a little follow that quickning meditation, and again return to our work happily, with more life and activity. It will be found no heterogenious mixture thus to joyn medi∣tation with prayer, nor any culpable intermission and inter∣ruption of duty, to make one thus bring supply and provi∣sion for another; the book of the Psalms affordeth so many instances, that we may think this to have been Davids usual practice.

A second question may be this, Whether honest suppli∣cants use to be more enlarged in publick or in private prayer? Ans. The winde bloweth where, and as it listeth, Joh. 3.8.

the influence of the spirit is arbitrary, both as to the seasons when, and the means whereby, it is conveyed: hence, not only are some more enlarged in publick and others in private, but also one and the same believer may at one time be more fervent and importunat the one way, and at another time the other way; and each of these Ordinances have their proper and several advantages: For, first, in publick the gifts of the speaker, and his affectionat moving and pithy words and maner of expression; as also, the reverence and zeal of others joyning in the duty, may be very helpfull and instru∣mental in stirring up the affections; and then in private, there is, 1. more liberty in dealing with our own hearts, and rousing them up by some awakning meditation; and, 2. greater freedom in laying out our condition and expressing our desires before the Lord; 3. the whole frame of the duty more condescending and suteable to our disposition and exi∣gence; 4. fewer distractions, &c.

You will say, it is commonly made, by practical Divines, a mark of hypocrisie to be more enlarged in publick then in private. Ans. That mark is especially to be understood of the speaker, and that, 1. when it is alwayes so, and when all his enlargement is in publick; and thus, 2. when the mo∣tives and end is selfish and carnal, as respect from, and the ap∣plause of, men, &c. But otherwise, both speaker and hearer may meet with more then ordinary enlargement, by the bles∣sing of the Lord, upon the publick Ordinance.

A third question may be this, Whether it be a mercy to have our prayers answered, and to receive the particulars we ask, when we are cold and formal in prayer, and careless and negligent in our walk and conversation? Ans. We may judge by the event; for such a dispensation may either, 1. flow from wrath, not pure, (for we do not now speak of the success and prosperity of the wicked) but paternal, penal, by way of castigation, yea, and in some respect judicial; for thus, for a while, they are lulled asleep, and are ready to rest in that state and to be satisfied with such empty performances, be∣cause they are accompanied with success: and as Apostat Israel, while in prosperity, said of their enjoyments, These are

my rewards which my lovers have given me, Hos. 2.12. So the Saints themselves, in a fit of distemper, and while under desertion, may think such a dispensation to be a fruit and evi∣dence of love, whileas it were better for them to have their way hedged up with thorns, that they might go and return to their former love, zeal and diligence, Hos. 2.6, 7. These outward things cannot(m) 1.160 make us good and happy, and therefore only are good, and become blessings indeed, when they are improven aright, and then only are given in love, when with the blessing and grace to use them to a right end.

Or, 2. such a dispensation may flow from love, and that, as it may be an evidence of God's patience, forbearance and tender bowels, which will not be straitned nor overcome by our ingratitude and manifold failings; So also, that it may prove a mean to humble us and melt our hearts, when we con∣sider and compare our wayes with the Lords dealing towards us, and when we see how unequal our wayes have been, and what a base requittal we have made to him for his bounty and tender mercies; thus the Lord established his Covenant and dealt kindly with Israel, that they might remember and be confounded, and never open their mouth any more, because of their shame, when they should see his kindness and tender bowels towards them, Ezek. 16.60, 61, 62, 63.

Notes

• (a) 1.1

  Rom. 8.10.
• (a) 1.2

  Mr. Bol∣tons instructi∣ons for a right comforting, &c. Mr. Goodwins child of light, &c. Mr. Sy∣monds desert. souls case and cure, &c.
• (b) 1.3

  1 Joh. 3.9.
• (c) 1.4

  Rev. 3.2.
• (d) 1.5

  Mr. Sy∣monds case and cure, ch. 4. pag. (mihi) 36.
• (e) 1.6

  As the Spirit worketh alwayes to the conservation of spiritual life, So it worketh ever to the growth of graces A Christian is over growing, yea, then when he seemeth to himself and others to stand at a stay, yea, to decline, he groweth alway really, though nor apparently, nor equally, idid. pag. 26.
• (f) 1.7

  And the instance (of plants under the nipping blasts of the winter when the fruit and leaves fall off) brought by that Author, over∣turneth his conclusion; for though then there be a ten∣dency to growth; yet there is no act∣tual growing, but a d••cay.
• (g) 1.8

  Mr ••il∣dersh••n•• on Ps 51. Mr. Love▪ Tre••t. of mortificati∣on.
• (h) 1.9

  Vid. loc. 337. & seq.
• (i) 1.10

  Causa sine qua non, dis∣positiva imo & meritoria
• (k) 1.11

  Mat. 20.15.
• (l) 1.12

  Quod ad tritum illud Augustini: & Prosperi Deus nemi∣nem deserit nisi prius de∣seratur ab ip∣so. Intelligi potest vel de desertione to∣tali & finali, vel de deserti∣one castigato∣ria ae quasi paenali — & si loqua∣mur de homi∣ne lapso cer∣tum est om∣nem homi∣nem ••ut lo∣quitur Did. Aluarez de auxil div disp. 58. sect 7. prius deseruisse Deum per peccatum actuale v••l orignale quam Deus illum deserat.
• (m) 1.13

  Not only in respect of outward bles∣sings, prospe∣rity, prorecti∣on, &c. but also in respect of inward and sanctifying grace with∣drawing both the one and the other.
• (n) 1.14

  But ra∣ther negative then positive, and if we would speak strictly, it is rather the sus∣pension of an act; but in that it doth flow from the holy counsel and appoint∣ment of God, we may in re∣spect of its ori∣ginal, seu cau∣saluer, call it an act u•• lo∣quamur cum vulgo.
• (o) 1.15

  Tu me non deseris, nisi prior ego te deseram, Au∣gust. tom. 9. s••liloq cap. 14. fol. (mihi) 166.
• (p) 1.16

  Yet not excluding the second, nor denying its-influence in these provoca∣tions.
• (q) 1.17

  1 Thess. 5.19.
• (r) 1.18

  Eph. 4.30.
• (s) 1.19

  Isa. 7.13.
• (t) 1.20

  Ps. 78.56.
• (u) 1.21

  Act. 5.9.
• (x) 1.22

  Act. 7.51.
• (y) 1.23

  Isa. 63.10.
• (z) 1.24

  Isa. 63.10.
• (a) 1.25

  Heb. 10.29.
• (b) 1.26

  That we may improve the me••aphor and fimilitude used by the ho∣ly Ghost.
• (c) 1.27

  See Sect. 2.
• (d) 1.28

  If the glo∣ry departed with the Ark (which was but a symbol of Gods pre∣sence) 1 Sam. 4 21. far rather when the Lord him∣self departs.
• (e) 1.29

  Ps. 81.10.
• (f) 1.30

  Act. 8.9.19.
• (g) 1.31

  Luk. 9.26.
• (h) 1.32

  The work of the Spirit is thus opposed, quasi in obli∣quo, indirect∣ly, and as a con∣curring cir∣cumstance; but not in recto & quasi objectum.
• (i) 1.33

  Gal. 5.19.
• (k) 1.34

  The oppo∣sition will be more clear if the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be understood impertatively do not fulfill, with Bez••, in hi•• translation which ••areus maketh use of, albeit in his Commentary, he read them indicatively non per ficie∣tis
• (l) 1.35

  Rev. 18.21
• (m) 1.36

  Prov. 1.14.
• (n) 1.37

  For im∣penitence is both a conti∣nuation and some sort of justification of our sin.
• (o) 1.38

  Cant. 4.12.
• (p) 1.39

  ver. 15.
• (q) 1.40

  ver. 13.16.
• (r) 1.41

  2 Sam. 1.21.
• (s) 1.42

  Cant. 7.6, 5.
• (t) 1.43

  Hos. 2.3.
• (u) 1.44

  Lam. 4.1, 8.
• (x) 1.45

  Cant. 5.1.
• (y) 1.46

  Hos. 2.3.
• (n) 1.47

  Cant. 4.16.
• (o) 1.48

  If the wind blow not, thy ship cannot come to the haven, but being tos∣sed to and fro by contrary tides, is left to be a prey to pirats.
• (a) 1.49

  Jude, 12.
• (b) 1.50

  Viz. of the with draw∣ing of the Spi∣rit, and of our deadness and indisposi∣tion for duty
• (c) 1.51

  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) 1.52

  Levit. 14.44.45.
• (e) 1.53

  Rom. 7.24.
• (f) 1.54

  Removens prohibens non est prop••ie causa, nec per se influit in effectum.
• (g) 1.55

  Not the world, but worldly mind∣edness and our lusts that fire.
• (h) 1.56

  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) 1.57

  Isa. 1.14.
• (k) 1.58

  Zech. 3.1.
• (l) 1.59

  1 Joh. 4.4.
• (m) 1.60

  Isa. 57.10.
• (n) 1.61

  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) 1.62

  Vid. Leigh, Crit. See. in vec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (p) 1.63

  Vid. Calv. in sphaer. pag. (mihi) 228.616. Muler. inst astr. lib. 2. cap. 3.
• (q) 1.64

  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) 1.65

  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) 1.66

  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) 1.67

  Pro. 27.7.
• (u) 1.68

  Mr. Gurn loc. cit. ch. 6. pag. 565.
• (x) 1.69

  See Cause 1.
• (y) 1.70

  Heb. 12.1.
• (z) 1.71

  Melch. Adam. in vit. Luth pag. 139.
• (a) 1.72

  Judg. 16.20.
• (b) 1.73

  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) 1.74

  Inter jur∣gia & lites Precibu•• non est locus.
• (d) 1.75

  Nibil in intellectu quod non fuit prius in sensu.
• (e) 1.76

  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) 1.77

  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) 1.78

  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) 1.79

  Aliqui actus ab habitu procedentes diminumt ipsum, ut pote cum neglig enter fiunt, apud Thom. 1, 2. quast. 52. apt. 3. in 〈◊〉〈◊〉
• (i) 1.80

  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) 1.81

  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) 1.82

  Sublata causa tollitur effectus & po∣sia ponitur.
• (m) 1.83

  The Spi∣rit may be pre∣sent opera∣tively where he is not pre∣sent sensibly.
• (n) 1.84

  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) 1.85

  Ʋbi est amor non est labor sed sopor. Bern.
• (p) 1.86

  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) 1.87

  2 Sam. 23.1.
• (r) 1.88

  Vid. Prest. Saints exer. serm. 2.
• (s) 1.89

  Psa. 119.159.
• (t) 1.90

  Cant. 4.16:
• (u) 1.91

  Isa. 51.9.11.
• (x) 1.92

  Cant. 1.4.
• (y) 1.93

  Psa. 51.12,
• (z) 1.94

  Miserum est fuisse bea∣tum.
• (a) 1.95

  Albeit some natural and involun∣tary defects may sti••l re∣main during this state of weakness and impotency.
• (b) 1.96

  For it must come from above.
• (c) 1.97

  Phil 4.18. Eph. 5.2.
• (d) 1.98

  Mat. 12.35.
• (e) 1.99

  Sueton in Jul. Ces.
• (f) 1.100

  Plutarchi Themistocl. fol. (mihi) 55.
• (g) 1.101

  1 Pet. 1.4.
• (h) 1.102

  I do not commend this practice, which yet did very much evidence their zeal.
• (i) 1.103

  Sanguis martyrum se∣men ecclesia
• (k) 1.104

  Ferrum ferro acuricur.
• (l) 1.105

  1 Sam. 10.10.
• (m) 1.106

  Rom. 10.17.
• (n) 1.107

  Ezek. 11.19.
• (o) 1.108

  Nihil agend•• homi∣nes m••le agero di••cunt
• (p) 1.109

  O••ium pulvinar Sa∣tanae & 〈◊〉〈◊〉 ale∣sicii principi∣um apud R••us. sym. inter. part 1 sym 53. Otia dant v••∣tia 〈…〉〈…〉.
• (q) 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣sto••han apud Reu••. loc c••••.
• (r) 1.111

  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) 1.112

  Now la∣bour to put in practice that resolution; of which direct. 5.
• (t) 1.113

  Deus est sph••era cujus centrum est ubique circum∣serentia nus∣quam. enter praesenier De∣us oi•• & abi∣que potenter.
• (u) 1.114

  Dan. 6.26.
• (x) 1.115

  Isa. 41.14.
• (y) 1.116

  Mr. Zach. Bogan pref. to his help to pr. and edis.
• (z) 1.117

  Mr. Ford spirit of adop∣tion, cha. 48. pag. 526.
• (a) 1.118

  Ibid. cha. 52. pag. 546, 547.
• (b) 1.119

  Le is ci∣tatis.
• (c) 1.120

  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) 1.121

  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) 1.122

  Mr. Gurn. loc. cit. pag. 477.
• (f) 1.123

  Which Austin also addeth verbis citatis.
• (g) 1.124

  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) 1.125

  2 Tim. 1.6.
• (a) 1.126

  A pari
• (k) 1.127

  Metaphe∣ra qua Paulus utitur sumpta est ab igne ex∣iguo, vel qui paulatim ex∣tingueretur, nisi flabellum subiude ad∣movendo, & lignum novum ingerendo vi∣res resumeret ac flammam. proinde memi∣nerimus in usum appli∣canda esse do∣na Dei, neru∣biginem o∣••losa & sup∣pressa contra∣haut Calvin in loc.
• (b) 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.129

  And thus may be a se∣venth argu∣ment against those dreamers, who dar plead for the omis∣sion of duty in the case of un∣fitness and in∣disposition.
• (e) 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Kal ejoculari in Pihel elu∣dere quasi ali∣quem arous fallacis more excui••re è spe sua, Mercer. in rad. If our hands sl••ck, and if our work prove as a deceitfull bow, the hurt will redound to the archer.
• (f) 1.131

  Gen. 19.16.
• (g) 1.132

  Lambunt Petram, mel non sugunt.
• (i) 1.133

  See Part. 1. Chap 4. without the heart there is not a tongue that can speak to God. Ibid. pag. 28.
• (h) 1.134

  Jam. 5.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.135

  Thes. 3.2.
• (l) 1.136

  Admonor fideles nihil magis absur∣dum esse, vel etiam ••urpe ac pudendum quam spiritua∣lem Christi gratiam ter∣rena mauu∣missione apud ipsos minus valere;—ut tamen agam vobiscum sum∣ma indulgeu∣tia, hoc certe possum merito postulare ne frigidius vel negligentius saltem colatis justitiam quam peccata paruistis, Calv in Rom. 6.19.
• (m) 1.137

  Haee & similes quaesti∣ones spectant ad doctrinam de voluntario & involunta∣rio quam (si Dominus vo∣luerit) a scho∣lasticorum fe∣cibus purga∣tam brevi praelo subjici∣am interim vid. schol. ad 1, 2.
• (n) 1.138

  Eccles. 10.1.
• (o) 1.139

  2 Cor. 12.10.
• (p) 1.140

  Mark, 14.38.
• (q) 1.141

  Psa. 73.21, 22.
• (r) 1.142

  Gen. 15.11.
• (s) 1.143

  1 Joh. 5.13.
• (t) 1.144

  Psa. 66.18.
• (u) 1.145

  Mr. Burroughs gosp. worsh. pag. 281.
• (x) 1.146

  Thomas Shiphard in a letter from new England pag mihi 39.
• (z) 1.147

  Judg. 3.4.
• (z) 1.148

  Vid. Thom. 2.2. quaest. 175 & scholast. in loc. & Rainer pantheol. § de raptu.
• (a) 1.149

  Dionys. de myst. theol. cap. 1.
• (b) 1.150

  Jo. Thau∣lerus institut. cap. 12.
• (c) 1.151

  Vid. Suar. de virt. & stat. lib. 2. cap. 12.
• (d) 1.152

  Bonav. 2. tom. opus. de myst. theol, prope finem.
• (e) 1.153

  Apud Gerson al∣phah 66 lit O
• (f) 1.154

  Dionys. de div. nom. cap. 7. vocat singularem ac mystieam sa∣pientiam stul∣tam, irratio∣nabilem, & amentem. I know the po∣pish Doctors put a myste∣rious gloss on these words, and I will not say beyond the Authors scope, yet contrary to the property of the words which we have retained.
• (g) 1.155

  Mat. 8.11.
• (h) 1.156

  Bernard. Epist. 116.
• (i) 1.157

  Claudimi∣ni, oculi mei, claudimini, ni∣hil enim pul∣chrius videbi∣tis, &c.
• (k) 1.158

  See Part 1. Cha. 9. pag. 369.
• (l) 1.159

  Nihil aliud dum psallitis prater id quod psalli∣tis c••gite••is; nec solas dico ••itandas esse cogitationes vanas, & otio∣sas, sed vitan∣da sunt & illa quas, &c Sa∣lubria sunt sed minime illa salubriter in∣ter Psallendum revilvitis, Spi∣ritus enim Sanctus illa hora gratum non recipit, quicquid aliud quam debes, neglecto eo quod debe••, ob∣t••leris, Bern. serm. 47. su∣per Cantic.
• (m) 1.160

  Est honum quod faciat bo∣num, & est bo••um undo facias bonum — habes er∣go aurum bo∣num est, habes non unde fis bonus, sed unde facias bonum, August. de verb. doos. serm. 5▪