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.

PART III. Some practical Cases. (Book 3)

HAving propounded several questions and cases, both speculative and practical, as occasion was offered in the two former Parts of this Treatise; we shall now on∣ly speak to a few which may be very use∣full for clearing of doubts, and remov∣ing some difficulties which may occur in the practice of this solemn performance, which did not so pro∣perly belong to any of the heads already treated of, or which deserved a particular consideration; reserving some few things of this nature, touching the return of prayer, to Part fourth. And here we shall only, 1. as to the object to which our prayers must be directed, ask, how we should conceive of God in prayer, and after what order must we make our address to the persons of the blessed Trinity? 2. As to the Author and principal efficient, we shall enquire what are the causes why the Spirit doth withdraw his help and assistance, and what course should be taken for recovering and maintaining the quickning and assisting presence of the Spirit? And be∣cause our enlargment and straitning doth much depend upon, and hath such a necessary connexion with, the presence and with-drawing of the Spirit, we shall speak to these, as also of wandring thoughts (which use to accompany our dead∣ness and indisposition) their cure and remedy. And then as to the mater of prayer, 3. we shall ask whether we may pray for and rod or affliction? And, 4. whether we may imprecat and pray against any person or society? And, 5. as to the time, we shall enquire when and how often we should pray?

CHAP. I. How should we conceive of God and of the persons of the glorious Trinity.

Sect. 1. What should be our apprehensions of the dreadfull majesty of God when we come before him?

Job. 37.22, 23. With God is terrible majesty; touching the Almighty, we cannot find him out.

Luk 11.2. When ye pray, say, Our Father, &c.

WIth what humility, reverence and admiration should we(a) 1.1 speak, write or think of the Almighty and incomprehensible God, who dwelleth in light to which no man can approach, whom no man hath seen nor can see; whose perfection cannot, by searching, be found out, whose counsel and wayes are a great depth, and whose infinit nature and ma∣jesty is so far above our reach and apprehension? 1 Tim. 6.16. Job 11.7, 8, 9.(b) 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that is in God is a mystery. Agurs question may give a check to our cu∣riosity and boldness; O! (saith he) what is his name, and what is his sons name, if thou canst tell? Prov. 30.4. The greatest Student in this mystery, the holiest Saint when he looks up to God, will see, with Zophar, a height and depth that cannot be measured, Job 11.8. Agur in his Prophecy, while the Lord, in an extraordinary maner, did manifest him∣self to him, professeth his ignorance, and would begin at the first elements and A, B, C, and(c) 1.3 ask but after his name, who hath gathered the wind in his fists, who hath bound the waters in a garment, and who hath est blished the ends of the earth. Nay, the boly Angels and the Saints in glory, though they see and behold so much of God as doth ravish their hearts with unspeakable joy and delight, and which doth fully satiat their utmost capacity; yet, O! what more, yea

infinitly more of God doth remain, which will never, and cannot to all eternity, be comprehended by any finit under∣standing? Ah! our empty vessels are to narrow to contain this ocean; do ye ask of me (saith(d) 1.4 Austin) what he is, whom eye hath not seen nor ear heard, and of whom it hath not entered in the heart of man to conceive? would you have my tongue to express what my heart cannot apprehend? The modesty of the Pagan Philosopher(e) 1.5 Simonides, may put to silence our presumption and curiosity, who being askt by King Hiero what God was, at first desired one day for me∣ditation, and to deliberat and think on an answer; but, being the second time askt, he required two dayes, and after that four, still desiring the more time, because (said he) the longer I think on the mater, it appeareth the more hard, dark and difficult.

But, though we cannot(f) 1.6 quidditatively and compre∣hensively know God, though we cannot know his nature and essence, though we cannot see his face and know him as he is in himself, Exod. 33.20.23. yet we may see his back parts, we may know him darkly and through a glasse, Exod. 33.23. 1 Cor. 13.12. we may(g) 1.7 know him as he hath revealed himself in his word and by his works; thus we may know something of his divine attributes, and thus much we may know of his infinite nature, that it(h) 1.8 passeth our knowledge; thus we may know him, thus we may(i) 1.9 search after his perfections, and such a measure of knowledge he hath promis∣ed to us in this state of perigrination and absence, Heb. 8.11. Jer. 1.34. Hos. 6.3. But, since our eyes are so ready to dazle when we look upon this bright sun, and we to mistake by applying our short and unfit measure to this infinit ob∣ject, what need have we to use all circumspection and to take heed to our steps when we approach to him, with whom is terrible majesty, and of whom, to speak or conceive, even what

is true, is dangerous; de Deo etiam vera dicere periculo∣sum. Let us then with all caution, modesty and humility, in answer to the case propounded, observe some few parti∣culars.

1. Concl. Beware and take heed that thou make not to thy self any image to represent the incomprehensible nature of God;(k) 1.10 mental-idols, false conceptions and unwarrantable apprehensions and representations of the infinit majesty, make way (and are thought to have given occasion) unto the pa∣gan and popish idolatry: we are ready to mistake when we essay to apprehend the nature of Angels, of our own souls or any spiritual object, so gross are we in our apprehensions which depend so much upon the senses. Albeit our under∣standing and intellect be immaterial, yet hardly can we get our conceptions spiritualized and purged from those material images which it hath received from the outward senses; and if our apprehensions be so defective and fall so far short as to those finit objects, shall we be able to make suitable representations of Gods infinit nature and essence? Hence,

2. Concl. A good measure of that knowledge of God, whereof we are here capable, consisteth in the removing of all creature-imperfections from his glorious majesty; not only in bodies and corruptible things are there defects and imperfections, but also in the most pure, spiritual and incor∣ruptible creatures, though they had all the perfection they are capable of, (so that their imperfections were negative and not privative) yet their best perfections are but blots and imperfections in respect of the(l) 1.11 absolute perfections of God, and cannot without blasphemy be ascribed to him, till they be purged from the dross, weakness and emptiness of the creature as such, though never so excellent in it's kind: and to do this, will not be found so easie a mater as some may conceive; and without his own help and special assistance, we cannot aright know what he is, So neither what he is

not. Hence(m) 1.12 Austin well said, that it was no small part of our knowledge of God to know what he is not.

3. Concl. Yet the Lord alloweth us (even in this state of absence and ignorance) a further measure of knowledge, and calls us to behold his positive perfections, his all suffi∣ciency, his omni-science, his omni-potence, his omni-presence and other attributes held out in the Scriptures; and his(n) 1.13 name, Jehovah, doth most significantly express his glorious being; as also, his name Jah, (which seemeth to be no other then the former Jehovah contracted) both which come from a root that signifieth to be: hence also the holy one is called I A M, Exod. 3.14. none of the creatures can say I am, or I shall be, (as the word there may, and I(o) 1.14 think should, be

rendred) ah! they have a borrowed, finite and depending being, they are, but where were they when God said the foundation of the earth? and if the Lord withdraw his hand, where are they, or shall they be? but he is the same yester∣day, to day, and for ever: He is an all-sufficient, necessary and independent being, and all creatures being(p) 1.15 compared, and laid in the ballance with his most glorious majesty, are as nothing, yea, and less then nothing, Isa. 40.17. we have undervaluing thoughts of God, when we make a compari∣son; all the stars must disappear, and evanish out of our sight, when we behold this bright Sun; whatever light may be in them, yet it is darkned at the glorious appearance o•• this great Luminary; He, and only he, is the Lord who can say, I am, and there is none else besides me, Isa 43.11.

But when thus we meditate upon Gods infinite being, or any of his divine perfections, we must not limit his incompre hensible majesty to our shallow apprehensions, bu•• should conceive his glorious attributes and nature to be far above, and infinitly beyond what we can conceive of them. We must (saith(q) 1.16 Scaliger) think of God what we are not able to think, a holy, silent, submissive admiration of what we cannot know, should supply the defects of our knowledge; we must not give way to our curiosity, nor labour, by search∣ing, to find out his infinite excellency, Job, 11.7. though in humility we should(r) 1.17 follow on to know the Lord, Hos 6.3. yet we must not(s) 1.18 stretch our selves beyond our mea∣sure, but should thankfully improve what help he doth afford, and diligently seek after the light of the word, prai∣sing him who hath given us such a glass, wherein we may behold so much of his majesty, untill at length we shall know him as we are known, and see him face to face, 1 Cor. 13.12.

4 Concl. As thus we may safely go where the Word doth lead us, and follow on when we see it going before and point∣ing out the way, and may speak and conceive of God, as he hath revealed himself in the Scriptures, So in improving that knowledg in any ordinance, particularly, in prayer, we may select and make use of such names, titles or attributes of

God, as are most surable to the present performance, and may excite in our hearts that zeal, tenderness and holy affections which are required, and are pertinent to our case and exigence, thus, while in prayer, 1. we are confessing out sins, and accordingly would have the affections of reverence and godly fear, shame, sorrow, &c. excited, we should consider Gods majesty, justice, holiness, power, zeal for his own glory, threatnings and judgments, &c. 2. When we are asking and petitioning, and should act faith, and have our confidence strengthned, &c. we should consider Gods bowels and mercy, his fidelity and truth, his promises and tender care, &c. And, 3. when we offer the sacrifice of praise, we would meditat on his patience, his pardoning mercy, his free love, his watchfull providence, liberal hand, &c. that thereby we may be provok'd to admire his bounty towards us, and proclaim his praise, and express our senseof his goodness, by walking before him in all holiness of conver∣sation. The Book of the Psalms holds forth to us many in∣stances of this heavenly art and dexterity, in making choice of, and fixing upon sutable meditations of God, his attributes, word, or works.

5. Concl. We must not in prayer, or any other ordinance, look upon God absolutely, for so he will be a consuming fire, and we as stubble; but we must conceive of him, and draw night to him, as he is(t) 1.19 in Christ, reconciling the world to himself, 2 Cor. 5.19. As we cannot have the light of the knowledge of his glory, but in the face of Jesus Christ, 2 Cor. 4.6. So, though we had it, it could not profit us, it would but astonish us, and be for our terrou•• and confusion,

as the glory of Christ, coming to judge the world at the last day, will be to the wicked. But we have spoken to this head at some length, Part. 1. Chap. 8.

6. Concl. But in Christ Jesus we may, and should draw night to him confidently, as children to a father, who is able and ready to hear us: But you will say, were it not pre∣sumption in me to call God Father? Ans. Is it presumpti∣on to acknowledge the bounty and wonderfull condescension of God, and in prayer to follow that pattern be hath pre∣scribed to us? or is it not rather a foolish jealousie, and most ingrate under valuing of his tender love, yea, and a bold con∣tempt of his authority, and a manifest transgression of his commandment, to say we will not, we dare not call him Father, while he hath said, when ye pray, say, our Father &c. Luk. 11.2. where(u) 1.20 our blessed Lord teacheth us to call God, Father, not as if thereby he did point out to us the distinction, or relation that is among the persons of the tri∣nity, or to single out to us the first, excluding the other two (for its certain, we should direct our prayers to God, who is Father, Son and holy Ghost) but to hold out to us(x) 1.21 the fatherly affection, and tender bowels of God, and of all the persons of the blessed Trinity, and to encourage us to draw nigh to God with confidence, as children to a father, ready to help and pity us; and though we be not limited to the same words, or to say no other then is held forth in that pattern and copy, yet we may not change our thoughts of God, nor imagine that he hath cast off his fatherly care and affection towards us: And herein, as we have the command, So we have the example of Christ, he looked upon God as

a father, in that solemn prayer, Joh. 17.1. Father the hour is come, glorifie thy Son. So also, ver. 11, 21, 24, 25. For, though he hath another kind of interest in the Father then others, yet this doth not nullifie, and hinder our interest and relation; especially since ours is founded upon his, God having adopted us in this his beloved Son; we are truly sons, though not such sons as Christ; we are his sons, not meerly nor especially by creation, but by adoption, redemption, and a right to the inheritance. And that Christ and beleevers have the same Father, and thus stand under the relation of brethren, he himself is not ashamed to profess, Heb. 2.11. and Joh. 20.17. Go to my brethren (saith our blessed Lord to Mary) and say unto them, Iascend unto my Father, and to your Father, and to my God, and unto your God. And thus the ancient Church in their prayer, Isa. 63.16. ingemi∣nat this(y) 1.22 sweet relation with much confidence, Doubtless thou art our Father—thou, O Lord, art our Father, our Redeemer. And as thus we have, 1. a precept, and, 2. practice, so also, 3. a promise for our warrant, 2 Cor. 6. 17.18. Touch not the unclean thing, and I will receive you, and will be a father unto you, and ye shall be my sons and daughters; saith the Lord almighty. And, 4. this is made one end and design of the sending of the spirit into our hearts, viz. because we are sons, and that we may know, and improve our relation by calling him Father, Gal. 4.6. Rom. 8.15. to banish fear, and to make us draw nigh in confidence and love, 2 Tim. 1.7.

But you will say, how can we call God Father, since we are not assured of our adoption? Ans. If God be not thy father, he must be thy(z) 1.23 enemy (for there is no middle state) and how darest thou, who art stuble, draw nigh to the consuming fire? If thou be not a son, thou hast no interest in Christ, in whom only we have access to the Father, Eph. 2.18 Joh. 14.6. And if God be not thy Father, why dost thou hing and depend upon him, yea, even then when he frowns, and seemeth to beat thee off, and drive thee away? I spake a little to the like case, Part. 2. Chap. 2. Sect. 2. and shall not now say much, but remember, that the Lord,

as in another case, So also in this,(a) 1.24 loveth a cheerfull giver, He would not have us to come to his altar, and to bring our oblation grudgingly, he would not have his spouse look sad, or his children to distrust his love and care towards them, nor his servants fear, least he were such a one as the ill and wicked servant called him, a hard master and ill to please, Mat. 25.24. What a grief was it to Peter to have his love to Christ questioned (Job. 21.17.) yea, though lately he had denied and disowned him? and must it not grieve the good Spirit of God▪ when we have base and low thoughts of his mercy and kindness towards us, yea, even then while we are constantly reaping the sweet fruits there∣of? Ah! will ye thus requite the Lord, and deal no better with him then they? Mal. 1.2. I have loved you, saith the Lord: yet ye say, wherein hast thou loved us. But if ye will trust him, ye have his word, he will not disappoint you; and ye do thus, as it were, engage his majesty not to fail you: O! then draw nigh to him in confidence, and fear not to call him father, who hath purchased so great an inhe∣ritance at so dear a rate for thee; its good in some cases (as a reverend divine said) to threap kindness upon God. He will never challenge thee, who hast the heart and love of a son, for calling him Father: If thou be a child of light, though thou fittest in darkness, yet thou are still a child, and thy father will not disown thee if thou claim an interest in him; what though thou blushest to call thy self a son, as being unworthy of that relation, yet surely God hath not lost his title, nor deserved at thy hands, that thou shouldst rob him of that relation he hath bought by the unvaluable price of his Sons blood; and its observable, that the Saints many a time would divide the relation that is mutual, at least are more positive and peremptory in asserting the one part then the other; and as the prodigal, when he had by his riotous living forfeited his son-ship, and was brought to confess, that he was no more worthy to be called a Son, yet durst pro∣fess that he had a Father, and durst call him by that relati∣on, and take on this resolution, to arise and go to his father, and say father, Luk. 15.19.18. So they may call God

Father, while they are convinced, and may, from an humbled heart, confess that they are not worthy to be called his sons; and even then, while their face is filled with shame and confusion, they may notwithstanding assert his rela∣tion.

But you will say, ah I should I utter a lie before God? would he not account it a mockery to call him father, while he is not our father? Ans. I grant there is too much pre∣sumption in the world, and too many are ready to make bold with God, and to call him father, against whom he is coming in wrath to(b) 1.25 tear them in pieces.(a) 1.26 But yet if, 1. thou hast the love of a son, thou mayest come to him at a Father; if thou hast child-like affections, thou mayest have a child∣like confidence. See Part. 2. 2. If thou hast god∣ly fear and reverence, and high and admiring thoughts of his majesty, and art striving to give to him the honour due to his name; if thou canst answer that question, Mat. 1.6. If I be a father, where is mine honour? Thou needst not fear, that ever he will question thy claim to him as a Father; if thou(c) 1.27 fear him and his goodness, and art loath to offend him, though there were not a rod to correct thee; though thou should'st meet with rods and afflictions, yet thou might∣est know them to be but the corrections of a Father, and not the stroke of avenging justice. But we will not multiply particulars let us only hold out from, 1 Joh. 3. two or three words more. This point concerning our adoption, is there laid down in the entry, ver. 1. and therefore, though the words be (d) altered, yet the case is the same that is brought to the trial to the close of the Chapter. 3. Then such as hope that God is their Father, must purifie themselves as he is pure, v. 3. they must wash and make them clean, and walk as becometh the children of such a family, they must no more be like the swine of the world, wallowing in the mire of sin; he that is born of God must sin no more, ver. 9. for he that alloweth himself, and continueth in the practice of any one known sin, is not of God, but of the devil, ver. 8. 4. If we be the children of God, we must obey his com∣mandments, and do those things which are pleasing in his

fight ver. 22. we must deny our selves, and renounce our own will and affections, and take on Christs yoke, which (if we be his) will not be wearisom, but our relation and love to our Master, will make his work sweet and easie, Mat. 11.30. 5. Such as love the Father, will love his children for his sake; such as are brethren must have some sort of sympa∣thy with, and mutual love to one another, ver. 14. If all thy delight (with him, Psa. 16.3.) be in the Saints, and if thou judge them the excellent of the earth, if thou delight in their society, and rejoyce at their prosperity, ye must be of one stock and kindred, and belong to one and the same family: and hence must follow that separation (as to any arbitrary and voluntary commerce with those wicked ones, to whom we are not bound by any natural or moral tye) required in them, to whom God promiseth to be a Father, 2 Cor. 6.17. It will be no pleasure to the genuine son to stay in the company, where his Father is reproached and dishonoured; and, O! when occasionally he is easten into the society of such wretches, with what zeal and holy indig∣nation will his heart burn?(d) 1.28 their vile and profane words and wayes, must(e) 1.29 vex his righteous soul.

Is it thus with thee, O dejected Saint? dost thou follow after God, and still long and hunger for more of him, and that he would lift (f) up the light of his countenance upon thee? and though thou still walk in darkness, and cannot see his face, yet hearknest thou to his voice and followest after righ∣teousness, thou needest not fear to call him thy God and thy Father; thou art allowed to claim an interest in him, and to stay upon him as thy God, Isa. 50.10. Such hungring souls are blessed, Mat. 5.6. and is there any blessedness without an interest in him, who is the fountain of all blessedness? yea though he seem to frown, & to forsake thee, yet the union & relation stands firm and sure, My God, my God, why hast thou forsaken me? said David, Ps, 22.1. and one who was greater then David, Mat. 27.46. Zion said, my Lord hath forgotten me. And thus, a beleever at his lowest may maintain his claim to God; as the state of darkness, gloomi∣ness and desertion, doth noth not nullifie our relation, So

neither needs it hinder us to assert and plead it; neither did the Lord at any time challenge, nor was he grieved with a doubting beleever for staying on him, and calling him Father, but rather is grieved at their jealousie, and standing at such a distance from him, who hath stoopt so low to them; only to the wicked, God saith, what hast thou to do to take my covenant in thy mouth, and to plead any cove∣nant-relation, and to call me thy God, or thy Father? Ye who hate instruction, and cast his words behind you, ye may fear his severity and justice, and look upon him as a Judge coming against you to tear you in pieces, Psal. 50.16, 17, 22.

But you will yet say, whatever truth may be in the thing it self, yet I cannot in truth call him Father, who know not, and am not assured of my adoption. Ans. Thy know∣ledge is so far from being a ground of this thy covenant-rela∣tion to God, that it is not so much as one of its bonds and li∣gatures; now albeit the Spirit of Christ, who is the author, be also the keeper and preserver of our spiritual life, and of all its priviledges, and of our interest in God, as not the least; yet the same Spirit hath given us an arm whereby we receive and lay hold on him, and every finger and joynt of that arm (I mean our several graces) are so many cords and bonds whereby we stay and lay hold on God, as our God and por∣tion; and if thou see but any one of these bonds fastned on him, what needst thou fear and complain as if there were no union, interest or closing with him? say then; he is not thine by certain knowledge and perswasion; I answer, he cannot thus be said to be thine, for though thou may∣est know thy relation to him (and O, if thou didst know! how sweet, comfortable, strengthning and encourag∣ing must that evidence be?) yet he cannot be said to be thy Father by thy knowing that he is thy Father, for the object must have a being, and be presupposed to such a reflect act, he must be thy Father(f) 1.30 before thou know him to be thy Father; but there be some uniting graces, whereby we close w••th him as our Father, which though they do not confer the right of adoption, yet they bind us to our Father,

and are as so many cords, whereby he draws us in to himself, and whereby we close and lay hold on him; 1. then is not God thy Father, optando, seu vonto & desiderio, is it not the great desire of thy soul to have an interest in him? and hath not this thy desire a lie in its right hand? is it effectual, operative and diligent in the use of the means, not like the desire of the sluggard, foolish, faint and lazy? 2. Is not God thy Father considendo, seu aliquali spe & expectae∣tione; hast thou no hope, nor expectation? if thou be not assured that God is thy Father, art thou perswade••, and dost thou know that he is thy enemy? surely, if it were so, thou wouldst not thus seek in to him: Say, that thy hope is not so positive and peremptory, that it is not grounded up∣on certainties and particular promises, which thou dost apply to thy self, yet seest thou not many promising and encouraging probabilities, grounded upon general invitati∣ons, entreaties, promises, which open to thee no small door of hope, and makes thee look up to God, seek in to him, and follow after him; hast thou not a may be and a perad∣venture? and mayst thou not improve that without presum∣ption? thou art allowed to use a holy kind of violence, to break through all discouragments; and to lay hold on the King, as well as to take his kingdom by force, Mat. 11.12. 3. Is he not thy Father amando, seu filiali dilectione? hast thou not the love and heart of a son? and will he prove thy enemy? 4. Is he not thy Father adhaerendo, seu depen∣dentia, adhaesione & acquiescentia? dost thou not rely and depend upon God, and cleave to him though he frown, and follow after him when he forsaketh and withdraws from thee? dost thou trust in him, and cast thy self on him? darst thou adventure thy soul upon his tender bowels, free offer, and promises? art thou resolved to(g) 1.31 trust in him though he should kill thee? dost thou acquiesce in him as the alone-fountain of all true happiness? and how small soever thy hopes be, yet with what indignation wouldst thou dis∣dain the offer of a world to quit thy claim to, and renounce thy part in him? 5. Is he not thy Father obtemperando? seu obse quio, conatu, opere, reverentia & honore? dost thou

not give him that honour, reverence and obedience that is due to a Father? and will he then use thee as(h) 1.32 one of his hired servants? or reject thee as a vessel of wrath and disobedi∣ence? what? is God thus thy Father, and dost thou lay hold on him by thy desire, hope, love, reliance aed reve∣rence? and maist thou not in truth thus call him thy Fa∣ther? hast thou those fruits and evidences of thy adoption, and findst thou those uniting graces to close with him? Be of good courage, thou needst not fear to come to him as a Father, he will welcom thee as a son, and hear and answer thy requests.

Sect. 2. After what manner and order should we direct our prayers to the persons of the blessed Trinity?

Eph. 2.18. Through him we both have an access, by one Spirit, unto the Father.

2 Cor. 13.14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost, be with you all.

WHile we, who(a) 1.33 are but of yesterday and know no∣thing while we poor, blind, short-sighted sinners, speak of this unspeakable and glorious mystery of mysteries, which the Seraphims and holy(b) 1.34 Angels, do rather with admiration adore, then curiously search after, we would consider who we are, how great our(c) 1.35 ignorance is, and how great and incomprehensible this sublime and transcen∣dent object, of which (as(d) 1.36 Ambrose saith) we can know little more, but that it cannot be known; and therefore

should rather in humility be(e) 1.37 believed, then curiously examined by our shallow apprehensions, narrow enquiry and halting reason: it is true, that a little knowledge here is (as(f) 1.38 Austin saith) well worthy of the pains, but an error and mistake is most dangerous; and therefore, while in all modesty and humility we search after it, we have need to pray the blessed Trinity to anoint our eyes, that we may see what is necessary for us to believe, and that we may not be wise(g) 1.39 above what is writeen.

Now, albeit the(h) 1.40 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the maner and way, be incon∣ceivable; yet, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the thing it self, is clearly revealed; and we have here the concurring testimony of(i) 1.41 all Di∣vines, except some few contemptible hereticks; the Arrians of old, and the Socinians of late, being the most famous op∣posers of this fundamental article of our faith; and such a great cloud of so many witnesses may be no small support to our faith: But certainly, this glorious mystery was not re∣vealed either to satisfie our curiosity, or to be mater of meer speculation, as Arminians seem to maintain and would make us believe. We will not now stay to confute those bold men, neither will we enumerat the several practical uses of this high point, especially since the learned Dr.(k) 1.42 Voet hath spoken so fully and judiciously to that head in two distinct

disputes: But we may well, with this(l) 1.43 Author, elsewhere assirm, that such as find the grace of the Lord Iesus, the love of the Father and the communion of the holy Ghost, and who are daily labouring to cherish and confirm the same by prayer, meditation and renewed acts of faith, love and charity, will hardly suffer the doctrine of the Trinity to be obscured, far less will they be brought to deny or oppose it.

But we proceed to the case propounded, in answer to which we offer in all humility these few conclusions.

Concl. 1. Albeit there be no inequality, no superiority nor inferiority among the persons of the blessed Trinity; yet there is an order, not only to our apprehension, but truly and really: there is a natural order of subsisting, according to which the Father is the first, the Son the second, and the holy Ghost the third person of the Trinity; the Son is be∣gotten of the Father, the holy Ghost proceedeth from both, but the Father, as he hath not his being and nature, So nei∣ther his subsistence and personality of any, but is prorsus〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is neither begotten nor proceedeth; and according to this order of subsisting there is an order of working, which notwithstanding, opera Trinitatis ad extra sunt indivisa, the works of the Trinity are (as they speak) individed, and common to all the persons, there being nothing proper and peculiar to any one,(n) 1.44 except their personal properties and intrinsecal relation; and it is(o) 1.45 impossible it should be(m) 1.46

otherwise; since they are not only(p) 1.47 equal in power accor∣ding to the ordinary, though improper, form of speech) but have one and the same power, as the same nature, understan∣ding, will, &c. and therefore must have one and the same work; what things soever the Father doth, these also doth the Son likewise, Joh. 5.19. Hence,

Concl. 2. There are not three first causes, principal agents and governours, but one only; for, though there be three distinct subsistences and personalities, yet there is but one fountain and principle of action, which is one and the same in the Father, Son and holy Ghost; for the personality as such, is not the principle of action (else there would be three agents) but the divine nature,(q) 1.48 power and will. And hence, 1. all the persons must work 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and insepa∣rably; since all have the same nature and power, which is the principle of action. 2. Every one of these glorious per∣sons is a principal and compleat agent, because every one hath the compleat principle of action; and all the three are but one compleat principal agent, since every person hath perfect∣ly all that nature and power that is in all the three. 3. Here then there can no suggestion nor mediation interveen, as if one person did begin, and work before, or without the other two, or as if one were a nearer and more immediat cause, then another; for, though there be an internal order, as of sub∣sisting, so also of working, yet as to the outward work and operation, there is no difference as to its production, emana∣tion, and dependance from all and every one of the persons; hence, as the Son is said to work what things soever the Fa∣ther doth, so to work likewise, and after the same maner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 5.19. though then there be here an admirable order, yet no subordination, inequality, nor inferiority, no division, nor separation in working. Hence,

Concl. 3. That appropriation of works and attributes, so frequently insinuated in the Scriptures, and inculcated by Divines of old and late, must not be exclusive, as if thus what is appropriated to the Father, did not also agree to the Son and holy Ghost, or what is appropriated to the Son, might not as truly be ascribed to the Father and holy Ghost; but

(r) 1.49 because some works and attributes do more resemble the personal properties of each of those glorious persons, and because, among those works and attributes, there is some such order as doth adumbrat that natural order that is among the persons of the Trinity; and thus the three main and great works of God ad extra, and which respect the creatures, viz. creation, redemption and sanctification, are accordingly ascribed to the persons of the Trinity severally, together with the attributes and divine properties, which did especially appear, and were manifested in these dispensations; and so, 1. the work of(s) 1.50 creation, as being the first, is thus, as it were, appropriated to the Father, the first per∣son of the Trinity, as also majesty, power, goodness and love, which were greatly manifested in that work; and, 2. the work of redemption (together with grace, reconciliation and pity) as being the second great work of God, is ascribed to the Son, the second person of the Trinity; and, 3. the work of sanctification and illumination (as being the third and(t) 1.51 last great work of God towards the world) together with holiness and perfection, is ascribed to the holy Ghost, the third person of the Trinity. Of which appropriation, we shall speak a little more in the eight and ninth Conclusions; but here it would be observed, that although we should ponder, and may improve and make use of what is so fre∣quently held forth in the Word, yet we would carefully guard against a mistake which is incident unto too many, who upon this account are ready to divide the object of

worship, and to seperate these essentially united persons; but we must take heed, that we do not so appropriate any work, or divine attribute to any one, as to exclude the other two; remembring that the fountain and Author, the cause and efficient of all good, is one and the same, viz. the only wise, powerfull and mercifull(u) 1.52 God, who is Father, Son and holy Ghost; and therefore all good must equally (though not after the same order and way) come from all the three persons of the Trinity: only in the work of redemption there is some thing peculiar to the Son, who was incarnat, and took on our nature, which therefore was personally united to the Son, but not to the Father and holy Ghost; and thus all Christs actions and sufferings (albeit, in them, the(x) 1.53 humane nature did depend upon the provi∣dence, efficiency and assistance of God, and of all the three blessed persons of the God-head equally (for if the humane nature had been thus independent, it had not been a creature) yet these) were so peculiar to Christ, that they were not communicable to the Father, or holy Ghost, as their subject which they could denominate, they were not termi∣natively in, nor causally from these other two persons, as their nearest and proper cause; but thus they were only from, and in the humane nature of Christ, which was personally united only to the Son, and by virtue of that hypostatical and mysterious Union, they could denominate not only the humane nature, but also, by a(y) 1.54 communication of properties, the second person of the Trinity; and thus the Son died for us, not the Father, nor holy Spirit.

And then, as to this appropriation of works, we would distinguish between that which was natural, and what was voluntary; we must not imagine any natural obligation lying on the Son to become our Redeemer, or on the holy Ghost to be our Sanctifier; as to the creation, albeit there did lye no obligation on God to creat the world, yet supposing him according to the counsel of his own will, and of his own free choice to have created it, the sole ground of appropriating that work to the Father, appeareth to be that natural order that is among the persons of the Trinity; for the Father did

not come under any voluntary economy and mission towards the sons of men; but the other two by a voluntary economy received, as it were commissions and a mandate, the Son from the Father, to accomplish the work of Redemption, and the holy Spirit from the Father and the Son, to begin and carry on our Sanctification, till it be perfected in glory: And by reason of this arbitrary and free economy, the works and dispensations of these two glorious persons, in reference to the salvation and redemption of sinners, do in a special manner, and upon this particular account denominate them: yet, still it must be remembred, that the actions and suffe∣rings of the humane nature of Christ, do after a far other maner, and upon another account denominate, or have refe∣rence unto the Son of God, then any other works and dis∣pensations which are ascribed either to the Son or holy Spirit, because of their economy towards the Sons of men. Hence,

Concl. 4. We must not, in prayer or any other part of worship, so name and direct our worship, adoration or invo∣cation to any one of the persons of the Trinity, as to exclude the other two; for. 1 that same divine nature (which many Schoolmen and orthodox Divines will have to be the proper object of worship) that is in the one, is in the other two. 2. Because all the persons have the same power and causality, and their work is the same towards us; and why should not we look up unto, and worship all the three(z) 1.55 alike? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (said(a) 1.56 Nazianzen) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. While we adore one, we must and ought adore all the three, if we exclude any of the persons of the Trinity from the object of worship, we deny him to be God: And since their names are relative, let the naming of the one lead us in to remember the other two; and thus the Apostle, while he requireth some conditions in those who call on the Father, mentioneth the knowledge of the Son, and sanctification of the Spirit, 1 Pet. 1.17, 18, 19, 22. As if he had warned them in their acts of worship not so to mind the Father, as to forget the Son and holy Spirit; and accordingly the Saints, in the close of their prayers, yea, and frequently also in the beginning,(b) 1.57 use expresly to mention all the three persons

of the Trinity; and though only in the close they did name those glorious persons, ascribing glory and praise to the Fa∣ther, Son and holy Ghost; yet thereby they declare, that while in any part of that worship they did name any one of the persons, yet they included the other two, at least, as to their habitual intention.

Concl. 5. But though it be fit, that thus the meditation of the one should lead us in to contemplat the other two, and though we must at no time, in any point of worship, so fix our heart upon any one, as to exclude the other two from that act of worship, yet we may, upon occasion, so look upon one, as not(c) 1.58 actually to meditate and think upon the other two. The limited nature of our thoughts, which cannot at one and the same instant of time seriously contemplat and be taken up with many different objects, yea, or different considerations of one and the same object; and the experience of all Saints in their meditations, doth show the necessity of this limitation: Yet, 1. that same divine nature that is in the other two, is in this case the object of worship, and therefore they being considered essentially and as God, they may thus be said to be expresly worshiped, no less then the glorious person that was named. 2. Then and alwayes there must be in us an equal respect to all the three persons of the blessed Trinity, habitually, intentionally, and as to the inclination and general bent of the heart.

Concl. 6. In singling out any one person of the blessed Trinity, we may look upon, and be directed by that appro∣priation of works and attributes, and the different order of subsisting and working, and accordingly fix our eyes upon that person, to whom the Scripture, in a special maner, doth ascribe those attributes and dispensations as are most suitable to our condition and the present exigence, according to that pattern, 2 Cor. 13.14.

Concl. 7. Yet we are not so limited by that appropriati∣on, or order that is among those holy persons, that upon any occasion we may not indifferently name, and particularly fix upon any, or that in the contemplation of them several∣ly, we may not first fix upon any one; thus the Son is in∣vocated

before the Father, in that place now cited, 1 Cor. 13.14. and the holy(d) 1.59 Ghost before the Son, Rovel. 1.4, 5. Whereby is clearly held forth to us, that notwith∣standing there be a priority of order among those glorious persons, yet no priority of dignity and perfection. And thus, as we may first fix upon any one, So we may particular∣ly make our address to any one, not expresly men ioning the other two. Thus Stephen, and the penitent Thief, do sup∣plicate the Son, Act. 7.59. Luk. 23.42. And the Apostle doth particularly wish and ask of the holy Ghost to the Corrinthians his communion, whereby they might be united, and have fellowship with Christ their Head and among themselves as members of his Body, 2 Cor. 13.14. And as the Spirit particularly speaketh to the Church, Rev. 2.7. why may not the Church particularly speak and pray unto the Spirit? and accordingly Christians from time to time in their prayers, meditations and ejaculations, have particularly named, and fixed upon any one of those glorious persons.

But here it may be askt, whether or not, as we may put up several petitions to the several persons of the Trinity, So we may put up one and the same petition to several persons? Ans. Our learned antiquary(e) 1.60 Dr. Forbess denieth this to be a fit and decent maner of worship; but, 1. if we may ask several things from them continuedly, and without interrupti∣on, as 2 Cor. 13.14. why may we not as well ask one and the same thing from them severally? the hazard of altering, dividing and varying the object of worship (which is the only inconvenience he objecteth) is no less in that case then in this. 2. If we may joyntly praise all the persons, why may we not joyntly pray to them? but I think none will scruple to praise them joyntly, naming all the three particularly; and it is most usual to close our prayers, ascribing praise to the Father, Son and holy Ghost for all and every one of our mer∣cies; and may we not as warrantably pray for mercy from all those glorious persons, as to praise them for it while they give it? 3. Since, while we pray to God, we understand and include all the three persons, and must exclude none, as

hath been shown, why may we not particularly name them all? 4. Is not grace and peace particularly ask't from(f) 1.61 all these blessed persons? Rev. 1.4, 5. according to the inter∣pretation of several judicious Divines. Yet, here we do not reject Mr.(g) 1.62 Durham his caution, Viz. Since our imagi¦nation is ready to foster divided conceptions concerning the object of worship, it may be conceived safest, especially in publick, and before the multitude not to alter the denomina∣tion of the persons in the same petition, (in the same prayer, saith he) the generality of people being prone to imagine diffe∣rent objects of worship in such cases.

Concl. 8. Albeit we may thus fix our minds upon, and expresly name and direct our prayers unto any one of these glorious persons, yet as our blessed Lord, in the dayes of his flesh, So Christians most usually adress themselves to the ••a∣ther; for he being the first person, according to that blessed order that is among the persons of the Trinity, there may be several considerations inviting us particularly to fix upon him; for thus, as the first, both immanent and transient act,(i) 1.63 both(h) 1.64 predestination and creation by this appropriation, is ascribed to the Father; hence, sin being a defacing of the image of God, which was implanted in man by his creation, it must in a special maner be against the Father and his work; and thus the Father having in a special maner received the wrong, to him, upon this particular account, satisfaction should be made, and reconciliation with him, and pardon from him should be askt; and thus Christ in his prayers, suf∣ferings, and in every step of our redemption,(k) 1.65 did especially look to the Father; and thus the Saints also from to time time most ordinarily direct their worship to the Father, in their confes∣sions, acknowledging his work to have been defaced by their sins, his justice provok't, &c. in their petitions, asking par∣don

from him, his peace and favour, &c. and in their prai∣ses ascribing to him their election, adoption, &c. admiring his wisdom and love in providing such a remedy, and so great a salvation for self-destroying sinners, &c. And this practice is conform to the constant tenour of the Scriptures of the new Testament; and albeit in the old, while the Prophets and ancient Church of the Jews call God, Father, they rather thus express his tender bowels and fatherly affection towards them, then any internal relation among the persons of the Trinity, yet its hard to affirm, that all that people, the most eminent and knowing among them, were ignorant of this appropriation of works and attributes, and that they never particularly eyed the Father as the first person of the Trinity; But it would be observed, while we say that the Father was in a maner primarily and most directly wronged by sin, we do not only understand Adam's first sin, which did obliterat and deface his image, engraven on the heart by his first work of creation, and which thus was a base requital of his bounty, of whom first in order he had his being and honour, not only (I say) did God the Father receive in some speciall maner the wrong by that first sin of man, and by our original sin flowing from it, but also by the constant tract of our actual transgressions, which as they flow from that com∣mon root in us, So they reflect upon that bright Sun which the creature at first laboured to obscure; and hence its said, If any man sin we have an advocat with the father (1 Joh. 2.1) as being in some special maner wronged thereby: yet, notwithstanding there be some sins whereby more directly offence is offered to the Son and holy Ghost, then to the Fa∣ther; thus the contempt of the Gospel and undervaluing of the blood of Christ, do most immediatly reflect upon the Son and his work of redemption; and the quenching and resisting of the holy Spirit in his heavenly motions, is most directly against the Spirit and his work of illumination and sanctification; hence, the Spirit thereby is said to be(l) 1.66 grieved and(m) 1.67 vexed. And in that unpardonable sin (or rather mass of sins) both the Son and holy Ghost are put to an open shame, as is expresly said of Christ, whom they

crucifie to themselves afresh, Heb. 6.6. and it is no less evident, as the holy Ghost, whose works and gifts they abuse and undervalue, ver. 4, 5, 6. Hence it hath its name, and is particularly called the sin against the holy Ghost, Mat. 12.31. Mark, 3.29. Luk. 12.10. Thus also notwithstan∣ding of that appropriation of works, we will find one and the same work ascribed particularly to divers persons; thus our sanctification, though appropriated and usually ascribed to the holy Ghost, yet it is called of the Father, Jude, 1. and thus also our reconciliation is ascribed to the Father, 2(n) 1.68 Cor. 5.19, 20. Joh. 3.16. &c. and to the Son, Rom. 5.10, 11, 15. Col. 1.20.21. Joh. 14.16. Eph. 2.13, 14. &c. Our(o) 1.69 reconciliation is ascribed to the Father, because of his free grace he elected us to salvation; and to Christ, be∣cause by his death he purchased our salvation and reconcilia∣tion; and it is ascribed to the Spirit also, because it is his proper work to bring us to the Father, Eph. 2.18.

[Concl. 9] Concl. 9. Albeit we do not deny, that the Father may be said to work by, and with the Son and holy Ghost, and the Son with, and by the holy Ghost, because of that natural procession, order and priority that is among those glorious persons; yet we humbly conceive, that the way of conveying of all good to the Saints, which the Scriptures so frequently inculcat, and which we should especially eye in all our adresses to God; to wit, from the Father, through the Son, and by the holy(p) 1.70 Ghost; that this noble way doth not by any natural result flow from that original order that is among those blessed persons, but rather from that voluntary and eternal transaction among the persons of the ever glorious Trinity, for the recovery of lost man. I do not deny, that many ancient and modern Divines do speak of this order of

working, as importing no more but that natural order of procession and subsisting, in reference to some operation and work towards the creatures; and having been at some pains in perusing the writings of such as seemed more subtile and inquisitive (I mean the popish(q) 1.71 Schoolmen) they sent me away with less satisfaction then I came to them; here, if any where, we would beware of curiosity and rashness; and we need not be ashamed to profess our ignorance in this, as in many other points of our belief concerning this mystery; therefore, we shall in all modesty propound some few things for clearing this covenant and voluntary transaction, which seeme•••• so fully to explain, that which was rather darkned then unfolded by School-speculations. And, 1. it would be observed, that great(r) 1.72 Basil long since spake of an econo∣mick mission of the Spirit, which can hardly be conceived, but in order to this voluntary transaction. 2. Its granted on all hands, that the Father from eternity did enter in cove∣nant with the Son concerning the redemption of man, and why might not the holy Ghost be included in that covenant, in reference to his work for the sanctification and salvation of sinners? nay, he cannot be altogether excluded, unless we make him essentially to differ from the other two: now those arguments that may be brought against this transaction, in

reference to the holy Ghost, will as forcibly militate against that covenant and transaction between the Father and the Son. 3. That designation of the Sons maner of working, doth manifestly relate to his mediatory office, and should we not also conceive the holy Spirit to be there designed as the comforter, and in relation to that peculiar work which he undertook in that eternal covenant? Now that the Son is there designed, not as the second person of the God-head, but as the Mediator; and not as the efficient, but as the meritorious cause, the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the very phrase it self, compared with the like phrase, Eph, 2.18. may evince. This is it that the Scriptures do so often inculcat, and this is so necessary to be known, and to be alwaies improven by us, when we draw nigh to God; but as to their mysterious dif∣ferent natural maner of working, though the thing it self and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be asserted, yet the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the maner and way I know no where expressed, as being above us, and not very necessary for us to know; but all that the Scripture saith concerning the different maner of working of these glorious persons, may be applied to that gracious economy, which the Lord would have us with admiration to consider, and for our comfort improve in all our addresses to him. 4. If their natural order of working be thus expressed, then the Father and the Son may be thought to be remote causes, and only the holy Ghost to work(s) 1.73 immediatly. 5. The difference, as to this which is between the works of nature and grace, doth very convincingly show, that this different way of admini∣stration through the Son and by the Spirit, doth not relate to that natural order of working, but to this gracious eco∣nomy; otherwise the works of nature, as well as the graci∣ous habits and actions of the Saints might be ascribed to the Spirit as his work, and might be said to be dispensed through Christ, and for his sake.

That which here seemeth only to have difficulty, is, what is the fruit and special benefit of this economy, as to the holy Ghost, and what is it that thereby is superadded to that natural order of working which agreeth to him as the third person of the blessed Trinity? Ans. We may not

think to satisfie all the cavils that carnall reason can suggest, we should suppress and not give way to our curiosity, nor labour to be wise beyond what is written; and to that que∣stion, we say no more but these two things, 1. albeit that economy be voluntary and of free choice (for who can give a reason that might have moved the Father to elect, the Son to redeem, and the holy Ghost to sanctifie any of the sons of Adam?) yet in that economy there is a respect had, and proportion kept with that natural order that is among these glorious persons; and here (as in all Gods wayes) there is a decency and fitness; there is a congruity, though no(t) 1.74 reason or motive which could oblige and determine the Lord; for the Father, having his being of none, is sent by none, and works from none; the Son being begotten of the the Father, is sent of the Father, and acts as having in a special maner received commission from him, and directs his actions and sufferings for the redemption of man unto the Father, as a price and satisfaction given to him; and the holy Spirit proceeding from the Father and Son, carrieth on the work of salvation in all them whom the Father hath elected unto life, and for whom the Son hath laid down his life; thus in time effectuating what the Father from eterni∣ty had decreed, and applying the medicine the Son hath pur∣chased and prepared for us. 2. While its ask't what the Spirit worketh by virtue of this economy? Ans. When thou comest home to thy fathers house, and seest his face, either thy curiosity shall be silenced, or satisfied: but now, if thou only askest what? we may rather ask what not? Are not all the gracious actings of the Spirit, and the whole work of sanctification first and last, the sweet fruit of this economy, covenant and transaction, and without which our case had been as bad and desperate as the devils? and now the Spirit by virtue of that covenant, not only works, but creates grace in subjecto inhabili, where there was no inclination, fitness, or preparation, till he began to work; and not only actu∣atch grace where he hath wrought it, and concurreth with it, but also supplieth the defect of the cause and principle it self, which still remaineth incompleat till he perfect it in glo∣ry;

which is another kind of providence, nor what is afforded to natural agents: And holiness, sanctification and illumina∣tion, being the third great work of God, which by virtue of that voluntary transaction remained to be wrought to∣wards the sons of men, that did lie upon the third person of the blessed Trinity; and thus, by this eternal covenant, holiness was fitly appropriated to the holy Spirit.

And thus we may see, that there is not a full enumeration in the three-membred distinction of mission (so often in∣inculcated in the Schools) 1. per imperium, or by command, which supposeth the subjection of him who is sent; 2. per consilium, or by counsel and advice, which supposeth weak∣ness and ignorance in him who is sent; 3. per originem, or by natural descent, as trees send forth their branches, and this (say they) kind of mission only hath place among the persons of the Trinity; but we may doubt if any where in the Scrip∣tures, the word mission or sending, is put to signifie the natural procession of any of the persons of the Trinity? but how∣ever, from what hath been said, it may appear, that this three-footed distinction doth halt and wanteth one of its legs, ye••, and that member which is most usefull and necessary, and which (as we conceive) only hath place in the Scriptures, viz. by mutual consent, agreement and covenant; and none can question, that this sort of mission may have place among equals.

Before we come to the application, [Concl. 10] let us add this tenth Concl. We are not so limited to conceive of the divine nature under one or more personal properties, and distinct subsistences, that in prayer, or any other point of worship, we may not draw nigh to him as the alone Jehovah and true God; we are not so obliged to conceive of the divine nature relatively, and as subsisting in the Father, Son and Spirit, as that we may not apprehend him absolutely as God, ab∣stracting, as it were, from the different subsistences of the God-head (though not excluding them.) And thus the Jewish Church used to worship him, and for ordinary made their adress to him, as that one, true and living God, laying hold, rather on his essential and glorious attributes, then on his personal properties or relations.

But,(u) 1.75 1. It were to be wished now under so full a dis∣covery of this mysterious unity and Trinity, that in behold∣ing the infinite nature of the one Jehovah and true God, we might adore the glorious Trinity of persons; yet not suffe∣ring our thoughts so to expatiat, and be scattered in musing on three, as distinct objects of worship, but still fixing our eye upon the unity of the divine nature and God-head, which is the formal object of worship, and which is not multipli∣ed, nor divided in the several persons; for (as(x) 1.76 Austin saith) albeit in the Trinity there be alius & alius, yet not aliud; though there be a distinction of persons, yet not of natures, nor a distinct object of worship; but the same God-head is in all the persons, and therefore, whether one or mo, or none of the persons be named, the object of wor∣ship is the same, and we should in the unity of nature,(y) 1.77 behold the admirable Trinity of persons, and in that Trinity the glorious unity of nature, without division, or confusion, multiplication, or alteration.

But, 2. Albeit we may name any one of the persons par∣ticularly, as being the true God, and a fit object of worship, yet we must not imagine any special respect and honour thereby to be given to him, as if the other two were less worshiped in that act of worship; and therefore, albeit the Saints do frequently make their adress to the Father, yet, 1. they do not exclude the Son and holy Ghost; nor, 2. imagine that the Son and holy Spirit hath not an equal hand with the Father in all their mercies; and thus, 3. they do not come to the Father as another, and greater God, to whom more honour and reverence were due then to the Son and Spirit; and, 4. they do not apprehend, that thereby the Father is engaged more to help them then the other two which are not named.

3. As we should not stumble at the Arrian and Socinian cavils against the mystery of the Trinity, which is an object of faith so far beyond the reach of our dark-sighted reason and apprehension, and is such a depth, as our shallow under∣standing and short measure is not able to sound; So on the other hand, we would beware least our belief of the Trinity

make us encline towards the pagan conceit of plurality of Gods, that it tend not nor lead that way, as too freqently it doth in the rude and stupid multitude, contrarily to the di∣ctates of(z) 1.78 reason it self, which hath convinced many Pagans of the impossibility of mo Gods then one; which necessary point is so clearly held forth in the Scriptures of truth, that he who runs may read, Deut. 6.4. Mark 12.32. 1 Cor. 8.4.6. &c.

But, hoping that sober Christians will abominat these and such like gross conceptions of God, that which we would mainly here take notice of and improve, is that gracious eco∣nomy of the glorious persons of the ever blessed Trinity, in dispensing of mercies to us, and that eternal covenant and transaction whereby in time all good is conveyed to us, and which we should eye and make use of in our addresses to God. And thus we may hearken to the voice of the Fa∣ther as from all eternity, saying, [How do my bowels yern towards the sons of men? I am willing to pardon all their iniquities and receive them graciously;(a) 1.79 Behold I so love the world as to give my only begotten Son, that whoso∣ever believeth in him should not perish, but have everlasting life. I pity poor, foolish, self-destroying sinners, and I will(b) 1.80 heal their back-slidings(c) 1.81 with the blood of my dear Son, and will love them freely,(d) 1.82 according to the multitude of my loving kindnesses.] And we may behold the Son himself concurring and consenting to that blessed motion, and saying, [O! let the ungrate rebel have a pardon, though it should be subscribed with my blood; let bankrupt sinners have a discharge, and all their debts be laid on me, I am willing to lay down my life that they may live; Lo I(e) 1.83 come to be the propitiation for their sins, I delight to do thy will, O Father, and to(f) 1.84 give my self for them to redeem them from all iniquity, and to purifie by my blood a peculiar people zealous of good works.] And we may hear the holy Spirit saying, [Behold, I am willing and ready to tender to them the gracious offer of peace and reconciliation, to perswade and allure them to embrace that offer, and to convince and(g) 1.85 draw them after thee, to(h) 1.86 write thy Law in their

hearts, to(i) 1.87 comfort and strengthen them, and(k) 1.88 help their infirmities, to defend and keep them from all evil, and to fit, prepare and(l) 1.89 preserve them unto eternal life.] But, it would be remembred, that though virtually and as to our apprehensions, these several steps may be distinguished in that gracious transaction, yet properly there cannot be such a stipulation, such conditions, offers, consenting, and, as it were, consultation, where there is but one nature, will and under∣standing; but that there was such a Covenant, having emi∣nently these things in it, cannot be denied by any who ac∣knowledge our salvation to be carried on according to an eternal Covenant between the Father and the Son; and when we shall understand that conference and, as it were, con∣sultation concerning the creation of man, Gen. 1.26. we shall be more able to comprehend this transaction concerning the salvation of man: but now, let none from thence imagine the love of the Father to be really different from the love of the Son and holy Ghost, and that they did not contrive and had no hand in predestinating us to life, but as consenters and approvers of the Fathers free purpose of love: For, al∣beit predestination be ascribed to the Father by some sort of appropriation, as being (according to that mysterious order in the Trinity) the first person; yet, we must not think that there is such a priority or distinction of persons as doth import a distinction of nature or a real difference among the essen∣tial attributes as they are in these glorious persons, and so conceive that there is another will, power and understand∣ing in the Father, then in the Son and holy Spirit, and accor∣dingly different acts flowing from these different principles. O! let us not rob these blessed persons of the honour of be∣ing(m) 1.90 equal with the Father, and having the same nature and divine properties, because they of their meer good plea∣sure have stoopt so low to exalt us and do us good; and be∣cause voluntarily and of their free accord, they have under∣taken an economy and dispensing of offices for us to make us happy; and have received (as it were) a commission, the Son to redeem us and lay down his life for us, and the holy Spirit to sanctifie and prepare us for the heavenly inheritance,

and have thus undergone a sort of(n) 1.91 inferiority, dependance and subordination, in being sent to execute these offices, which they undertook in mercy and love to us. O! who is able to(o) 1.92 comprehend what is the breadth, and length, and depth, and height of this love of the Son and holy Spirit, which passeth knowledge? O! let us praise and magnifie God the Son, and God the holy Ghost, for undertaking an economy (and, as it were, ministry) for us; now unto the ever glorious and blessed Spirit of grace; and unto him that(p) 1.93 loved us, and washed us in his own blood, and hath made us Kings and a royal Priest-hood, be glory and dominion for ever and ever, Amen. And, O! let us thankfully and dili∣gently improve this noble and and admirable way of convey∣ance of all good to us, and let us in all our adresses to God desire and wait for every mercy from the Father, through the Son, and by the holy Spirit; looking upon Christ as the in∣exhaustible treasure and(q) 1.94 store-house of all blessings; and depending on the Spirit, as the great dispenser, giver and dis∣poser of all that fulness and riches that is in Christ; from the(r) 1.95 Father of mercies and God of all comfort, of(s) 1.96 whom are all things, as the fountain and first person of the Trini∣ty, who laid the foundation of our redemption, and who is the Father of our blessed Lord and Saviour. We cannot per∣form any duty acceptably, we cannot praise God, nor pray to him, unless we come in the name of Christ as our Media∣tor and Advocat, and wait for the help of the Spirit, and depend on him as our shield, strength, leader and guide; and yet, we must look over that economy and dispensation, and close with the Father, Son and holy Spirit as that one God, to whom in every part of worship we should come, as to the chief and ultimat object, to which primarily it is directed, and in which it doth rest.

Here we will stand, we can go no further; and praise be to his name who hath brought us this length; albeit our light be darkness in respect of the light of glory, yet the light of the ancient Church was but like the morning star before the Sun(t) 1.97 which now shineth before our eyes: And, O! when will that day come, when we shall behold so much in this

mystery as shall ravish our hearts, and fill our mouths with songs of joy, admiration and p••aise to all eternity, when we shall not see through a glass darkly, but face to face; when we shall not know in part, but as we are known; when we shall be like him, and see him as he is, 1 Cor. 13.12. 1 Joh. 3.2.

CHAP. II. Of the withdrawing of the Spirit, of deadness, indisposition, and wandring thoughts in prayer, their causes and 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) 1.98 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) 1.99 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) 1.100 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) 1.101 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) 1.102 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) 1.103 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) 1.104 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) 1.105 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) 1.106 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) 1.107 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) 1.108 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) 1.109 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) 1.110 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) 1.111 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) 1.112 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) 1.113 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) 1.114 quenching; 2.(r) 1.115 griev∣ing,

3.(s) 1.116 wearying, 4.(t) 1.117 provoking, 5.(u) 1.118 tempt∣ing, 6.(x) 1.119 resisting, 7.(y) 1.120 vexing, 8.(z) 1.121 rebelling against; and, 9. doing(a) 1.122 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) 1.123 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) 1.124 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) 1.125 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) 1.126 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) 1.127 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) 1.128 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) 1.129 opposed and choaked by the sin∣ner) and here we have a large field if we would come to par∣ticulars, but the(i) 1.130 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) 1.131 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) 1.132 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) 1.133 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) 1.134 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) 1.135 garden inclosed and fenced, art now laid open to all the beasts of the forrest; thou, who once hadst a(p) 1.136 fountain of living waters, how are thy streams now cut off?(q) 1.137 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) 1.138 mountains of Gilboa, upon which neither dew nor rain doth fall, nor fields of offe∣rings. Thou, who(s) 1.139 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) 1.140 stripped naked of all thy ornaments, and left in a dry and parched land, where there is no water; now thy(u) 1.141 gold is become dim, and thy visage darker then a coal; then, who wast fed with manna from heaven, and didst(x) 1.142 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) 1.143 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) 1.144 north wind to awake, and to the south wind to come and(o) 1.145 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) 1.146 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) 1.147 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) 1.148 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) 1.149 infected with that fretting leprosie, be broken down, and till we cast off this(e) 1.150 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) 1.151 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) 1.152 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) 1.153 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) 1.154 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) 1.155 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) 1.156 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) 1.157 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) 1.158 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) 1.159 〈 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) 1.160 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) 1.161 Persian and(r) 1.162 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) 1.163 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) 1.164 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) 1.165 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) 1.166 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) 1.167 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) 1.168 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) 1.169 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) 1.170 Discontent with our condition, family(c) 1.171 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) 1.172 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) 1.173 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) 1.174 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) 1.175 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) 1.176 weaken the habit and principle, and

beget an inclination to do remisly and negligently, or rather an impotency and inability to act(i) 1.177 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) 1.178 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) 1.179 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) 1.180 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) 1.181 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) 1.182 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) 1.183 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) 1.184 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) 1.185 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) 1.186 quicken me according to thy loving kindness;(t) 1.187 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) 1.188 Awake, awake, put on strength, O arm of the Lord; awake as in former time, that sorrow and mourning may flee away:(x) 1.189 Draw me, and I will run after thee;(y) 1.190 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) 1.191 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) 1.192 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) 1.193 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) 1.194 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) 1.195 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) 1.196 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) 1.197 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) 1.198 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) 1.199 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) 1.200 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) 1.201 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) 1.202 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) 1.203 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) 1.204 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) 1.205 work; an idle man tempts the d••vil to tempt him; Idleness (as(p) 1.206 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) 1.207 life of idle∣ness

better becometh beasts then men; and as(r) 1.208 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) 1.209 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) 1.210 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) 1.211 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) 1.212 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) 1.213 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) 1.214 comparing it to a custome, which he calleth a ridi∣culous absuraity, and at another(a) 1.215 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) 1.216 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) 1.217 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) 1.218 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) 1.219 Gurnal, speaking generally of the duty, prescribeth the same advice and direction, with this(f) 1.220 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) 1.221 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) 1.222 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) 1.223 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) 1.224 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) 1.225 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) 1.226 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) 1.227 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) 1.228 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) 1.229 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) 1.230 tongue to speak, they are strucken dumb and speechless,(h) 1.231 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) 1.232 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) 1.233 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) 1.234 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) 1.235 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) 1.236 inevitable weak∣ness, nor thy (p) 1.237 sensible dulness, nor thy (q) 1.238 lamented roavings, nor thy (r) 1.239 opposed distractions, nor thy (s) 1.240 mistaken unbelief; it is not any, nor all these that can shut out thy prayer, if thou dost not (t) 1.241 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) 1.242 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) 1.243 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) 1.244 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) 1.245 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) 1.246 Dionysius, Jo. (b) 1.247 Thaulerus, and others do seem to teach, and thus they are interpreted by their(c) 1.248 fellows; but(d) 1.249 Bona∣venture and others(e) 1.250 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) 1.251 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) 1.252 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) 1.253 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) 1.254 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) 1.255 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) 1.256 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) 1.257 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.

CHAP. III. Whether we may pray for any evil, either of sin or suffering.

Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes.

Rom. 3.8. As we be slanderously reported, and as some affirm that we say, let us do evil, that good may come, whose damnation is just.

HAving(a) 1.258 shown, that the object of the promises and of our prayers is very ample and large, extending to every thing that is good, either for life or godliness, we (b) promised to enquire here, whether any evil, either of sin or

suffering were included in the promise, and might be desired and prayed for? And, I think, none will deny, that every evil, as such, and absolutely considered, is an object of hatred and aversation, and an object of the threatnings, and so not of the promises; and therefore, a fit material for depreca∣tion and imprecation, but not for prayer and supplication. And on the other hand, I hope, it will not be denied, that as to evil of affliction we may pray for it, 1. conditionally thus; If my heart be so stubborn and hard, that nothing will break it but the rod, if mercies will but harden my heart and prove fewel to feed my lusts, Lord rather let me have the rod then a hard heart, and let me rather want mercies and such and such creature-enjoyments, (which is a sort of rod, and may be a very grievous affliction) then they should prove wea∣pons of unrighteousness. And thus, 2. we may pray for such an evil comparatively, (for, with the former supposi∣tion, there was a sort of comparison) and we may say, Lord rather let me suffer then sin against thee, let me rather lye un∣der any rod and affliction, then under thy wrath for ever: and, with the Emperour(c) 1.259 Mauritius, choose to suffer ra∣ther here, then in the life to come; nay, and of temporal evils, we may thus choose the less, Nam licet ex duobus malis culpa neutrum, paenae tamen minimum est eligendum. All the controversie then seems to stand in this, Whether we may pray for any evil, either of sin or suffering, (for to one of those two heads may every evil be referred) relatively, and in reference to some good and necessary end? That though neither of these two be good and desirable of themselves, yet, since God, by them, and from them, may bring good to us, and may make them means to humble us and to cause us walk more circumspectly, may we not desire and pray for them in so far as they may be subservient to such an end? Ans. We needed not have moved such a question, were it not, that some weak Saints, upon a mistake, may be ready to pray thus for some rod or affliction; and that the great school-man(d) 1.260 Suarez affirmeth, that we may desire and ask thus, not only evils of suffering, both to our selves and others, but also temptations. As for his arguments, they

deserve no reply, and he makes it his work neither to prove, nor vindicat, but to explain and illustrat this his assertion. But for establishing a right directory of prayer, and for prevent∣ing a mistake of the weaker; we shall, 1. bring some argu∣ments for confirmation, and then, 2. answer such objecti∣ons as we conceived might readily occur, or become an occa∣sion of errour: and because the main question will be con∣cerning afflictions (for few or none, I think, will be so im∣pudent as to affirm, that we should desire, or pray for strength to sin, albeit Suarez doth mention temptations to sin, amongst those evils he affirmeth we may pray for, and speaks of Pauls temptation, 2 Cor. 12. as a thing he might have desired) therefore we shall speak at greater length of suffering and affliction, and only add a word concerning sin, and tempta∣tions to sin.

[Arg. 1] First, As for reasons, 1. that which we may deprecat and pray against, that can be no fit material and object of prayer; but we may deprecat rods and afflictions, and pray (according to that perfect pattern, Mat. 6.13.) that we may be(e) 1.261 delivered from evil of whatsoever nature, whether of sin or suffering; and our Lord Jesus, who knew well what to ask, what to deprecat, not only thus teacheth us by his doctrine, and that copy he hath left us, but also by his example to deprecat the cup of suffering and affliction, Mat. 26.39. I deny not, that the Lord can, and often doth sanctifie the furnace to his children, but they them∣selves must not choose nor cast themselves into that furnace, but if the Lord determine their particular trial, and call them in his wise providence to encounter it, they should not faint, nor repine, but should submit to the dispensation, and look up to God for the right and sanctified use of it, and for some good of, and fruit by the trial; but that not being the pro∣per and inseparable effect of the rod, and the Lord being able by mercies to work the same, yea, and without any outward dispensation, by the immediat operation of the Spirit on the heart, why should we make choice of such a rough and troublesom way, and take a bitter potion, and draw blood when pleasant cordials will do the turn? Hence,

[Arg. 2] 2. That which is of it self bitter and evil, and frequently accompanied with a bad effect, and driveth the soul farther from God, and to take wicked and desperat courses, that cannot be an object of a regular and reasonable desire: and as it must flow from inconsideratness, So it would appear to take its rise from our pride, and a conceit of our own strength to improve the rod aright, and to make a better use of it then others who have miscarried under it; but humble and consi∣derat Christians would remember how the rod made that King immediatly after his sackcloth, 2 King, 6.30. to fall upon this desperat conclusion, ver. 33. this evil is of the Lord, what should I wait for the Lord any longer? How it sent Saul (once(f) 1.262 among the Prophets) to the witch at Endor, and at length made him fall upon his own sword, 1 Sam. 28.8. 1 Sam. 31.4. And how often it made the people of Israel in the wilderness to murmur and rebel against the Lord; nay, as many rods and tryals as they were exer∣cised with, so often did they miscarry and provoke the Lord.

[Arg. 3] 3. Arg. 3. For with-holding and removing of which, we should praise and give thanks to God, that we may not desire and pray for, but it is our duty to praise God for with-holding deser∣ved judgments, and keeping our (g) 1.263 tabernacle in peace, and accordingly the Saints from time to time have made con∣science to perform this duty, and it is a provoking sin not to acknowledge his bounty, nor ascribe to him the praise of these outward mercies, and for which he is often provoked to remove them in wrath. Hence,

[Arg. 4] 4. That which is a token of divine displeasure, and of it self the bitter fruit of sin, ought not be made the object of our desire and prayer; but rods and afflictions are such, and do call us to fasting and mourning, and to run to the Lord by fervent prayer, entreating, that he would remove those tokens of his wrath according to the exhortation, Psa. 50.15. Jam. 5.13. &c. And when the Saints remember their former enjoyments, Job, chap. 29. they look upon them as great mercies, and their present affliction as a sore and sad tryal; and oh! (saith Job) that I were as in moneths past, as in the dayes when God preserved me, &c.

5. That which we may not procure nor bring on, but on the contrary should labour and strive against, and use all lawfull means for with-holding when it's feared, and remo∣ving when it's felt, [Arg 5] and causeth(h) 1.264 sorrow, that we may not desire and pray for; we(i) 1.265 must not set our hands a work against our heart and tongue, nor make our prayers and endeavours to be at such variance and contrariety; but we may not procure afflictions, nor cast our selves in the fur∣nace, but should use the means for keeping us from, and bringing our feet out of the fetters; the law of God and na∣ture obligeth us to the duty of self-defence and preservation from such evils; we will not rashly condemn the practice of holy men of old, those eminent Martyrs who in the time of persecution did offer themselves to the flames, not knowing but they might have been stirred up by an heroick and extra∣ordinary impulse; the Lord intending to make their ashes the seed of the Church, for as their courage and zeal did strength∣en their brethren, and encourage them to stand, So it invited strangers to come and embrace the faith; but their practice is no warrand to others, not being in the like case, nor so moved and strengthened to follow their foot steps, and even among them, some by their fall, did leave us a warning to mind our own frailty, and not to be rash in running upon tri∣als without a call, least our courage fail us while we are in the waters: And thus, though the great Physician can ex∣tract honey out of the sowrest herbs, and make the most bit∣ter pills medicinal and healthfull to us, yet we are not licen∣ciat to take and prescribe to our selves such a remedy; as na∣ture first and last, sinless and corrupt, abhorreth such a course and diet, So the Lord whose commands are equal and full of condescension, hath not made that an object of our choice

and desire; neither will he prescribe a bitter potion, when cordials are more pertinent, he (k) doth not afflict willingly; and there is no time when we can say, that the rod would do us more good then mercies, and therefore we must never take upon us to determine, and to prescribe to our selves that which the only Physician of souls hath reserved in his own hand; but supposing his appointment▪ and while in his holy providence he calleth us to suffer, we are commanded to sub∣mit, and patiently bear the chastisement of the Lord, to heark∣en to the voice of the rod, and to improve it as our talent; but thus it is not made an object of love and desire, but is left to be the matter, and an occasion to exercise our patience, submission and faith; and thus while we are in the furnace, we should pray for the sanctified use of it; and before we be called to the trial, we should prepare for it, and pray that the Lord would fit us for, and do us good by every rod and trial he purposeth to exercise us with, and would make these as well as our mercies contribute for, and all work together for our good, according to that word, Rom. 8.28.

Obj. 1. What God promiseth, that we may pray for, but the Lord promised to hedge up the way of his ancient people with thorns and by cross dispensations to drive them in to their first husband, Hos. 2.6, 7. This is clear (saith a late Author) from Psa. 89.31, 32. where in the midst of the promises, that of visiting their iniquities with rods, is put in the bosome: and if it were believed, that crosses were the accomplishment of the promises, it would help a Christian to much humble submission, and holiness under the cross. Ans. In both these Scriptures, as frequently elsewhere, threatnings are mixed with promises, and both may well be said to be∣long to the covenant; the promises as its object, yea, rather as its integral parts, and the threatnings as the hedge to keep us within the bounds of the covenant, and as a cord (though sharp) to draw us back when we step aside, and do not per∣form the conditions to which the promises are annexed; and thus both threatnings and rods (which are the execution of threatnings) to the Saints may be called evangelical, as pro∣ceeding from the same fountain from which the promises do

flow, and having a like gracious event and effect; afflictions to them, loss, as it were, their nature and name; and though in themselves they stil continue to be bitter and evil, yet to them they prove good, they are fatherly chastisements, and medi∣cinal corrosives, and still the object of the threatning, though as to the sanctified use of them, and the good reaped by them, they may fall under a promise indirectly, & in obliquo. But thus not the rod it self, but the fruit of it, is the proper ob∣ject of the promise, and this may be desired and prayed for.

You will say, that the Saints are afflicted in faithful∣ness, Psa. 119.75. and therefore their crosses must be an accomplishment of some promise. Ans. Fidelity and faith∣fulness appeareth as well in accomplishing threatnings as promises; and thus the Psalmist in the words cited explaineth their scope, while he saith, I know, O Lord, that thy judgments are right, viz. according to thy righteous threat∣nings; and thus he justifieth the Lord in all the evil afflicti∣ons and trials he had met with.

2. Obj. What is good may be desired, and may be the object of the promise; but afflictions were good to David, for, saith he, It is good for me that I have been afflicted, ver. 71. and gives his reason, ver. 67. and 71. before I was afflicted, I went astray, but now. &c. And we may here again argue thus. That which is matter of praise to God, because he hath done it, may be a fit material of our prayers to him, and we may desire that he would do it; but if we view that context, we will find the Psalmist there collecting and gather∣ing together motives and grounds of praise, and he reckoneth his afflictions as not the least. Ans. The Prophet calls not his afflictions good, they being of themselves evil and bitter, and for removing of which, he prayed most frequently and fervently, and praised God when, and because he removed them, but he saith, that it was good for him that he was afflicted, thus pointing out the sanctified use and fruit of the rod, for which he had reason to praise God; yea, and now all things being considered, it was better for him that he was afflicted, then if he had seen no evil; 1. because the evil of

the rod was now past, but the fruit remained; 2. because that good reaped by it being spiritual, did counter-ballance, yea, and far exceed the evil of the cross; it did not only make a compensation, but was as gold instead of brass and dross: But yet still the rod in it self was evil, and not to be desired without a revelation concerning the necessity and fruit of it, which none can pretend to, but must wait till the event make that manifest: And as we should praise God for the sancti∣fied use of the rod, So upon supposition we are to meet with it, we may pray for the same,

3. Obj. That which is an evidence of Gods love, and a cha∣racter of our blessedness, that we may desire and ask; but afflictions are such, Rev. 3.19. Heb. 12.6, 7, 8. Psa. 94, 12. Ans. Not the rod simply considered, but the sanctifi∣ed use of the rod, is an evidence of love, and of our happi∣ness; Hence in the words, Psa. 94.12. we have something added to the rod to make it a compleat character of our state, blessed is the man thou chastenest, and teacheth out of thy law. As if it had been said, albeit the rod alone and without the blessing, can do no good, yet when it is sancti∣fied, &c. And while the Apostle saith, that if we be with∣out chastisement we are bastards, and not sons, he pointeth out the necessity of the cross, both because of our readiness to idolize our mercies, if we meet with no warning, as also because of Gods appointment, that now under the Gospel we should have spiritual mercies in greater abundance then the Jewish Church, but not such a constant affluence of out∣ward things; but not as if we might choose the rod where∣with we should be chastised, or desire and pray for such a particular cross, at such or such a time.

You will say, but may we not then in the general pray for the cross, leaving the particular to Gods choice? Ans. No, we may not, for as we know not what, So neither if any rod would do us good; and yet we need not fear least we be bastards for want of chastisements; no Saint ever (I think did, or,) shall want moe or fewer, greater or smaller crosses, though they did not meet or prevent them, nor desire or pray for them.

4. Obj. That which we may lawfully desire, that we may pray for; but we may, with Paul, Phil. 1.23. 2 Cor. 5.1, 2. desire to be dissolved and depart, and to have the earthly house of this tabernacle pulled down; and if we may desire to encounter with death, that king of terrours, why not also with any other rod? Ans. The Apostle doth not make choice of a rod wherewith he might be whipt, only he could be content the day were prevented, and tells us what he could choose if the circumstance of time were refer∣red to his determination; for death is not a rod of our choosing, It being appointed for all men once to die, Heb. 9.27. Neither did Paul love and desire death, there being nothing in it amiable and desirable, for of its self it is a sepa∣ration of two near and most intimate friends, the soul and body, and hath most unwelcome fore-runners, companions and consequents, viz. pain, sickness, the corruption of the body, &c. But Paul desired by any means, and upon any terms to be with Christ, Phil. 1.23. he did not absolutely, but only comparatively desire death, being willing rather to encounter with death (though grievous and terrible) then that bar and impediment should hinder him from a full and immediat fruition Christ; the terrours of death, the dark chambers of the grave, and the corruption of the body were nothing terrible to him, these Anakims could not discou∣rage him who longed so much to take possession of the land of promise; the first fruits he had tasted were so sweet, that he accounted nothing too costly that might bring him to see the harvest; he was content to break-fast on sowr herbs, that he might have at dinner a well furnished table that would never be drawn; the Apostle knew well what to choose and desire, he looked on death as an evil and most formidable enemy, 1 Cor. 15.26, 55. he(l) 1.266 desired not it as it was an uncloathing of him, but as it made way for his

better cloathing, 2 Cor. 5.4. he knew it was necessary he should cast off the old rags of the body, before he could put on the rich robes of glory and immortality; he was willing to die, that mortality might be swallowed up of life; he longed to see death, as it was the jaylour which only could open the prison door of sin, misery, mortality, absence from the Lord, &c. And thus his desire was not properly termi∣nated in death, only the terrour of death did not quench his thirst after a full enjoyment of Christ; and yet we might yield, that he desired death, 1. conditionally, and since there was no other way for him to attain his happiness; he knew this to be a necessary mean for his attaining his end, and upon the supposition of its necessity, by vertue of divine appointment, he might be said to will and desire it: 2. He might be said to desire death comparatively, it being better to encounter that enemy, then to have his perfect happiness suspended; he was willing, as he professeth, 2 Cor. 5.8. rather to be absent from the body for a while: And that we might, 1. conditionally; 2.(m) 1.267 comparatively desire such an evil, we granted in the entry, and thus conditionally and comparatively we may not only desire death, but also a total annihilation and destruction, it being more(n) 1.268 eligible and better not to be, then to be in perpetual misery, Mat. 26.24. We might here also alledge Moses his desire, that his name should rather be blotted out of Gods book, then that Gods name should be blasphemed by the heathen, who should hear that he had brought his people out of Egypt to destroy them in the wilderness; yea, and rather then the whole body of that people should be destroyed, Exod. 32. And Paul his wish, that he rather were accursed from Christ, then that his brethren and kinsmen should perish, Rom. 9. But these two practises being rather for admiration then imi∣tation,

(such a height and measure of(o) 1.269 zeal being scarce attainable, since it cannot be affirmed that any other ever did, or shall in this life, come their length) David his desire and prayer, 1 Chr. 21.17. is very considerable in the present case; Let thine hand (saith this holy man) be on me and on my fathers house, but not (or rather then) on thy people, that they should be plagued. It is true, he had sinned and deser∣ved to be punished; but whatever were his motives, we see this holy man prefer the good of Gods people to his own per∣sonal interest, and desire that the rod should be rather on himself and his family, then on the body of the people.

But abstracting from such high and holy ends, and when the comparison is only between some evil or temporal rod lying upon us, and some other evil which may rid us out of the present trouble, if the Saints should desire any such evil by way of remedy, such a desire must be sinfull; the object being evil in it self, and not determined as a necessary and the only mean for removing the present evil, which perhaps is less in it self and less dangerous; and so the end being base and low, and the root and principle sinfull and carnal, such as pride, passion, impatience, distrust and the like, I hope none will plead for such a desire, though in the most eminent Saints, as in Job, ch. 6.8, 9. in Moses, Numb. 11.15. in Jonah, ch. 4.39. in Eliah, 1 King. 19.4. in Jeremiah, ch. 20.14, 15, 16, 17. &c. For, though Job was a pattern of patience, Jam. 5.11. Moses of meekness, Numb. 12.3. and Eliah of confidence, 1 King. 18. yet they were subject to infirmities, even there where they were strongest; and those slips and fits of passion and impatience are left on record, to be, 1. a warning to us of our frailty, that we may learn to be humble, watchfull and cir∣cumspect; 2. to be as a beacon on the rock which we should shun; and, 3. to teach us that our imitation of men, though eminent for holiness, should be with a limitation and with caution, that we must only follow them when, and so far as they follow Christ and walk by rule.

But though some weak Saints may miscarry on the one hand, by presuming on Gods care and bounty, that he will bless such a severe course of physick as they prescribe to them∣selves

without his warrand and approbation; Yet, alas! it is more usual to miscarry on the other hand; So that we need not stay long in debating this case: all of us have a monitor within which will be too ready to warn us of our danger, loss and bodily evil, and will be ready to call to us to spare our selves, when the Lord doth call us to suffer, and when his glory and our everlasting happiness do cry to us not to(q) 1.270 love our lives unto the death, and when if we(r) 1.271 save our life we will lose it.

And since we may not wish evil to our selves, that the Lord may turn it to our good, far less may we thus wish evil to others, with whose comforts and creature-enjoyments, we have not such power to dispense as with our own, and of the frame of whose hearr we know less, and of their readiness to abuse mercies. As also, since here there may be some suspicion of malice, envy, &c. ah! who would look upon him as a genuine son of Zion, who under the pretence that the affliction of the Church hath often proven a mean of reformation, humilia∣tion, &c. would wish and pray that her calamities might be multiplied or continued? If these shall prosper that love and pray for her peace, Ps. 122.6. what shall be their por∣tion that under whatsoever colour dare pray for her trouble?

3. As for evils of sin, who will be so mad as to plead, that these are desirable; these laid the foundation of hell, and made Angels, once glorious, become devils; these de∣faced the beautifull Image of God in man, and robbed him of all his excellencies; these are the grand murderers that kill both body and soul, and daily thrust multitudes into the pit; these are the procurers of all our ••wo and misery here and hereafter; and yet, how many love and imbrace these scor∣pions, till they sting them to death, but yet secretly, and as stollen wares, few being so impudent as to own and defend (though too many will excuse) their sins, far less dare any pray to God for help to sin against him: sin is an evil, (t) 1.272 an only evil, there is nothing in it amiable or desirable; it is true, God can bring light out of darkness, and make the lancet of an enemy to open a sore that despised all remedy. Hence, (s) Austin durst affirm, that it might sometimes be profi∣table

to some Saints to fall into some gross sin, to humble them and awaken them out of their security: No doubt the Lord can make the consideration of our sins to humble us, and become more watchfull and circumspect, and thus even make our sins(t) 1.273 work together for our good; which is a de∣monstration of the wisdom and power of the Physician, and proclaimeth his mercy and tender bowels towards us, that of our venom and poison he can, and sometimes will, make to us a healing plaister; but this is no warrand to us to prescribe such a medicine for our selves, we may not de evil, that good may come, Rom. 3.8.

CHAP. IV. Of cursing and imprecations. Whether it be lawfull to pray for vengeance on the wicked, and on persecuters?

Rom. 12.14. Bless them which persecute you, bless and curse not.

THere be(a) 1.274 here several particulars that need not be brought under debate; as that we may pray against, 1. the sins of men, and say, with him, Ps. 7.9. Oh! let the wickedness of the wicked come to an end. 2. Against the plots, counsels, machinations and interprises of the wicked against the Saints and people of God, his Truth and Ordinan∣ces, and say, with him, 2 Sam. 15.31. O Lord, I pray thee, de∣feat the counsel of Ahithophel and turn it into foolishness. And, Ps. 9.19. Arise, O Lord, let not man prevail. 3. Nei∣ther will it be denied, that we may complain to God of all the wrongs and injuries, of the cruelty, persecution, threatnings and blasphemies of the wicked, with Hezekiah, Isa. 37. Da∣vid, Ps. 10. the Apostles, Act. 4.29. &c. And this com∣plaint will be found to have something of an imprecation in it; hence, while Eliah is thus complaining to God, and la∣menting Israels apostasie, the Apostle saith, that he maketh

intercession against Israel, Rom. 11.2, 3. Neither, 4. will it be denied, that we may pray the Lord to break the snare of prosperity and success in any evil course, whereby as with chains Sathan holds them at his work; nay, and upon sup∣position that otherwise they would prove incorrigible, and if there be no other mean to reclaim them, we may not only pray, that the Lord would not further their wicked device, Psa. 140.8. but also, 5. that they might not prevail, and meet with success in the ordinary works of their hands; yea, and that the Lord would fill their faces with shame, that they may know themselves to be but men, and might seek his name, Psa. 83.16. And, 6. we may pray that justice may be impartially executed upon malefactors, that King and Rulers would resolve, with David, early to cut off all wicked doers from the city of the Lord, Psa. 101.8. We must so love the life of wicked men, as not to prefer that to Gods law, and the laudable laws of the kingdom, appoint∣ing capital punishment for gross crimes and hainous trans∣gressors, that others may be afraid to follow their foot∣steps.

On the other hand its certain, that we may not curse, 1. without a cause, Prov. 26.2. Nor, 2. for our own cause, and because of private and personal wrongs done to us; we should thus forgive our brethren, and not give way to the spirit of malice and revenge, Mat. 6.15. and 18.35. &c. And. 3. we must not curse our relations, nor cast off these bonds, whether natural, civil, or spiritual, under which we stand towards others; children must not upon any terms curse their parents, nor parents their children; people must not curse their rulers and magistrates, nor one Saint another, notwithstanding personal wrongs and injuries mutually recei∣ved, Exod. 31.17. Mat. 15.4. Exod. 22.28. 1 Cor. 13.7. 1 Cor. 6.7. &c. And therefore, that cursed crue of passionat creatures, who for a trifle will give their children, servants, or neighbours to the devil, must have their tongues set on fire of hell, Jam. 3.6. and they must be acted by the devil, who is the father of envy, malice, virulency, and of all such cursing, Jam. 3.14, 15.

These things being premised, that which may here fall under debate, is whether we may pray against, though not as they are our enemies, yet as they are Gods enemies, and the Churches enemies, and though not for their eternal ruine (as may appear from Part 1. Chap. 7. Sect. 3.) yet for their temporal destruction and overthrow, and that either indefi∣nitly, not pitching upon any particular incorporation, or persons, with Deborah, 5.31. So let all thine enemies perish, O Lord; and with the Apostle, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be anathema mara∣natha. Or particularly directing our prayers against such and such enemies, as Judg. 5.23. and when there is thus an applica∣tion to such and such persons, whether we might curse them conditionally though not absolutly, especially if with the con∣dition a blessing be annexed thus [Lord if these thine enemies be incorrigible, destroy them in thy justice, and if not, reclaim them in thy mercy.] Here, I grant, there are far different cases, and that there is less hazard in praying against Gods enemies, then against our own enemies; and in the general, chen condescending upon such or such a faction; and by way of supposition, If they be incorrigible, then absolutely, and upon any terms: Neither would I rashly condemn those learned and judicious Divines, who plead for the lawfulness of such maledictions, yet I should think it a more Gospel∣like frame of spirit, to bless and pray for persecutors, then to curse them, Mat. 5.44. Rom. 12.14. 1 Pet. 3.9. This wants not that example that Christ left us to follow when he suffered, 1 Pet. 2.21. But on the contrary, he left us this pattern, When we are reviled, not to revile again, and when we suffer, not to threaten, but to commit our selves and our cause to him that judgeth righteously, ver. 23. What? are not all men our brethren and(b) 1.275 neighbours? and should we not then love them, and wish their good? how shall we then curse them, and desire their ruine? and if we will not forgive them their injuries done to us, how can we say, for give us our sins, as we forgive them that sin against us? But if we would bless them, and pray for them, that would be an evidence of our sincerity, and that we had over∣come

that devil of malice and revenge that rageth in carnal hearts, Mat. 5.45, 48. Rom. 12.19, 20. Did not Christ at his death pray for his persecutors? Luk. 23.34. and Stephen for those who stoned him? Act. 7.60. And did not David fast and pray for his enemies (though at other times, upon some special account he prayed against them?) Psa. 35.13. Nay, we may here alledge the example of Pagans, when the Athenians commanded their priest to curse Alcibiades after he was condemned; nay, saith she, for I (c) 1.276 was not consecrated a priest to (d) 1.277 curse, but to bless?

But you will say, may we not pray that temporal judg∣ments may be inflicted on persecutors; yea, and that they may fall and never rise again to molest and vex the Saints? Ans. There would be a difference put between private per∣sons, and a faction or multitude; for though we may desire that a malefactor may suffer according to the law, yet we may not desire the ruine of a multitude; for though it be an act of justice in the magistrate whom the Lord commissionat∣eth and sends against such a party, to fight against them, yet that sentence cannot be so orderly and deliberately executed against them, as when a process is legally led against a male∣factor; and such a dispensation may prove a mean, through the Lords blessing to prevent eternal ruine; but when a wick∣ed faction are killed in battel, death eternal usually followeth their bodily death and overthrow. Yet I deny not, that we should pray for success to the magistrate in such an expe∣dition, and that his enemies may not stand before him; but thus we do it only comparatively, that since matters stand thus, that either they or the magistrate must fall, we are warranted to pray, that rather they meet with the stroke of justice, then that the magistrate and those who are with him should be overthrown in the discharge of their duty; yet abstracting from such an alternative, we should not desire the suddain death and ruin of enemies, but rather that they may be scattered and taken captives, and have time to repent; the rejoycing of the Saints is not their ruine, but in the deliverance of the people of God, and the manifesta∣tion of the glory of God in helping his servants, and making

the (e) 1.278 rage of man to praise him, &c. And there is no question, but that comparatively, and rather we may desire and pray that enemies may fall and be ruined, then that they should prevail and oppress the Church, and blaspheme the holy name of God.

Again,* 1.279 it may be objected, ½ that there be many in∣stances recorded in the word of curses and maledictions utter∣ed by the Saints against their enemies, and on the wicked, as Deut. 27.14. &c, 2 Sam. 3.29. Psa. 59.12, 13, 14, 15. Psa. 69.22. &c. Psa. 83.11. &c. Psa. 109.6. &c. Psa. 143.12. Jerem. 17.18. Lam. 3.64. Hos. 9.14. Act. 8.20. &c. Ans. We will not say, with(f) 1.280 Austine, that these were verba sive praedicantium, sive praedicentium, non vota imprecantium. And that these holy men did speak so either by way of prophesie & prediction, or by way of commination and denounciation of Gods righteous judgments against im∣placable enemies; for the words are so clear, that they will admit no such gloss: But we answer, that all that is recor∣ded in the Scriptures concerning the Saints, is not for our imitation; 1. not their sins and infirmities, which are set down rather to be our warning and copy; and as to the pre∣sent case, who will justifie(g) 1.281 Moses, Iob, Eliah, Ieremi∣ah and Ionah, their praying against themselves, and cursing the day wherein they were born, and the man who brought tidings of their birth, &c. 2. Neither what they did upon some special occasion or warrant, as in the present case they might not only, 1. know who were implacable enemies and devoted to destruction; but also, 2. have some particular command, or some special impression and impulse upon their spirit, moving and warranting them to pray for such and such judgments to be poured out upon such and such enemies, and then we may suppose, that such prayers poured out by such eminent Saints and Prophets upon such grounds and motives, did flow from a pure zeal to the glory of God, without any mixture of carnal passion, malice and revenge. O! but its hard for us to pray against Gods enemies, especially if they be our enemies, and have wronged us, unless our hearts burn with wrath, envy and rage: and therefore it would appear

to be safest for us not to follow such extraordinary practices, but to walk by the rule commanding us to bless, and not to curse; especially since, 1. we can expect no revelation con∣cerning the final state of any, and so may be ready to curse some elect ones whom the Lord purposeth to bless; and, 2. we cannot expect any extraordinary motion and impulse upon our spirits, unless it come from hell, or from our lusts; ye know not (saith our blessed Lord to some of his disciples, who out of a preposterous zeal to imitate Elias, would have cal∣led for fire from heaven to consume the Samaritans, for not receiving their Master) what manner of spirit ye are of, Luk. 9.55. Let such then as will take upon them to imitat the Pro∣phets in their extraordinary actings, be sure that they are led by the same spirit, and that they can produce the like war∣rant: But as for humble Christians, who dare not(h) 1.282 exercise themselves in things too high for them, they would consi∣der, that the wrath of man worketh not the righteousness of God, Jam. 1.20. Our wrath and malice against men, may provoke the Lord to become as an enemy to us, and may hinder the execution of his righteous judgments against them, but it can do us no good and them no hurt; O! but if we render good for evil, and blessing for cursing, then will the Lord bless us, and do us good, 1 Pet. 3.9. and it may be no small comfort to us when we are suffering by them, if, with the Prophet, we can say, remember, O Lord, that I stood before thee to speak good for them, and to turn away thy wrath from them who had digged a pit for my soul, Jerem. 18.20. Nay, according to the son of(i) 1.283 Sirack, we must not curse Sathan, and who curseth him curseth his own soul; and the Scriptures of truth tells us, that Michael the Archangel durst not bring against him a railing accusa∣tion; and shall we then dare to bring any railing accusation against our brethren and neighbours? When (saith(k) 1.284 Au∣stin

thou prayest for evil to thine enemy, thou thy self be∣comest evil, as he was evil by doing wrong, So thou now by praying wrong; and now thou takest to thee Gods office, and becomest a judge pronouncing the sentence, and wouldst have him to be the executioner and lictor; but if the Lord had thus dealt with thee when thou wronged him and became his enemy, thou had not now been to complain of thy brother, ah! why dost thou desire the Lord to do that to others, which he hath not done to thee? were it not better to imitate our Saviour on the cross, pitying and praying for his ene∣mies, &c.

CHAP. V. When, how often, and how long, or how much time should be spent in prayer?

1 Thes. 5.17. Pray without ceasing

WE shall speak to the first two branches of the questi∣on joyntly,(a) 1.285 both being determined by the Apo∣stle, while he exhorteh us to pray continually, (b) 1.286 or with∣out ceasing, 1 Thes. 5.17. And our blessed Lord Jesus pro∣poundeth a parable to this very purpose and end, that men ought (c) 1.287 alwaies to pray, and not faint, Luk. 18.1. so al∣so, Luk. 21.36. And the Apostle, Rom. 12.12. Eph. 6.18. Col. 4.2. &c. But you will say, what is that to pray alwaies and without ceasing. Ans. 1. We need not spend much time in confuting the old,(d) 1.288 Euchites, (e) 1.289 Euphemits, and(f) 1.290 Messalians, who are reckoned among the ancient hereticks, because mistaking the scope and genuine sense of these words, and looking to the meer letter, they did from thence conclude, that Christians should spend all their time in prayer, and never leave off that heavenly exercise. I find these poor deluded men also called in reproach by many other names, as(g) 1.291 Martyrians (h) 1.292 Enthusiasts, yea, and

(i) 1.293 Satanici. These are said to have lived under the Em∣perours Valentinian and Valeus. I do not deny, that some subtile hereticks to cloak their pernicious errours, might plead for this conceit, as having a great shew of zeal and holiness; and thus Alf. (k) 1.294 de Castro, Danaeus, Mr. Ross and others, do father upon the poor Euchites many ab∣surd and ridiculous opinions, but if any did only plead, that we should continue in prayer without interruption, though I would pity such a one, as being under a strange delusion, yet I would be loath to rank him in among the hereticks; it hath been Sathans design from time to time to make many hereticks and schismaticks, as by infusing the venome of per∣nicious errours into the hearts of men, and sending them abroad to spread that deadly poyson; so also by stirring up the orthodox and zealous Christians (whom he and his instru∣ments were not able to seduce and draw from the truth) to over-do in opposing these errours, as by mis-constructions, jealousies, bitter and approbrious speeches, personal reflecti∣ons, and upon the least difference in matters of religion to account and call men hereticks; thus making the breach grea∣ter, and driving them (who in the(l) 1.295 spirit of meekness might have been gained and reclaimed) to strange courses and practises, for the maintaining of which, they fell upon strange principles and more dangerous errours then what at first occasioned the rent and schisme: As there be too many of the Popes canonized saints, of whom we may fear the worst, So there may be many in heaven, who are standing in(m) 1.296 Ireneus, Austin, Epiphanius, and Theodoret their catalogue of hereticks.

But to return to the errour of the Euchites, 1. the pra∣ctice of Christ and his Apostles, of the Prophets, and of all the Saints in all ages; 2. the variety of lawfull callings, requiring a considerable part of time to be allowed for them; 3. the many talents we have received to be otherwise employed and laid out; 4. the natural temper and condition of the body requiring daily refreshment, by eating drinking, sleeping, and moderat recreations; 5. our manifold neces∣sities and wants, which must be supplied by our care, labour

and diligence; 6. the frailty and weakness of the strongest Saint on earth, and his inability to presevere in spiritual exercises without intermission; 7. the several duties both towards God and man, which we are obliged to perform in their season, and when the Lord in his providence offers us an occasion, and calls us to the doing of them; and, 8. the variety and multiplicity of other spiritual exercises, as medi∣tation, conference, hearing, reading, &c. do so clearly dis∣cover the vanity of this dream, that we need not dwell any longer on that head; especially since the experience of the owners and abetters of that errour (if(n) 1.297 ever there were any such) might serve to convince them, how impossible it is to walk by that rule for the space of one day.

But(o) 1.298 Alfons. de Castro, with this mentioneth a far more dangerous heresie, which he fathereth upon(p) 1.299 Pelagius, viz. That it is needless and improfitable to pray to God, since we are masters of our own lot, and have power and free will to do what we will: Albeit we would be ashamed to under∣take the vindication of Pelagius (though supposed to be our countrey-man) knowing his doctrine to be most dangerous and pernicious, yet it can hardly be thought, that he should have the impudence as to profess such an abominable absurdi∣ty; but his writings not being extant, it is not easie to deter∣mine what he maintained in this particular; but Jesuits and Arminians, who are reputed to be his disciples, disclaim this impious dream; albeit the orthodox by a just and neces∣sary consequence labour to fasten it upon them, as flowing from their principles concerning the power of free will, and the indifferency and inefficacy of divine providence: And I should think, that their patron Pelagius, can no otherwise

otherwise be said to have maintained the same; and the(q) 1.300 testimony which a Castro citeth from Austin, to prove this to have been Pelagius opinion, doth say no more, but that his doctrine did destroy the necessity of prayer. But though there be few or none who have the forehead to avouch such an atheistical tenet, yet alas! it is practically owned by too many, and multitudes of orthodox professors are pestred with this heresie; for all such as restrain prayer, and make no conscience to call upon God, do in effect, and in Gods esteem, joyn with those Atheists, who said, it is vain to serve God; and what should it profit us to pray to him? Mal. 3.14. Job. 21.15.

Having thus spoken a little to these two extreams, now come we to enquire more narrowly after the meaning and genuine sense of the former exhortations, and to satisfie the case propounded; and, 1. some(r) 1.301 affirm, that the scope of these words is to perswade us to be liberal to the poor, that they may alwaies pray for us, that by their prayers pro∣cured by our liberality and almes, we may be said to pray al∣waies: But, 1. many have not whereupon to bestow so liberally to the poor; 2. neither do the poor alwaies pray for their be∣refactors; 3. if we speak of our ordinary beggers, their lip-devotion and mock-prayers, is a grievous provocation, and a profanation of the holy name of God; 4. we may not sub∣stitute a suffragan in the exercises of religion, nor think that their actions shall be reckoned to us while we do not concur and act with them, whatever profit may redound to us by the prayers of others, yet this doth not liberate us of any(s) 1.302 pa••t of our duty to pray for our selves; the command to pray (as the other commands and exhortations in the Word)

is personal, and concerneth every particular man and woman, its a popish trick to substitute deputs in the matters of God; such as will intrust their salvation to the care and diligence of others, would take heed, least as others work for them, So they be crowned for them: every one, without exception of whatsoever rank or degree, must (t) 1.303 work out his own salvatton, Phil. 2.12.

2.(u) 1.304 Others think that they may be said to pray al∣waies, who have resigned themselves to God, and refer all their actions to his glory, who hearken to the exhortation, 1 Cor. 10.31. and who endeavour in all their waies to ap∣prove themselves to God, and whether they eat or drink, or whatsoever they do, to do all to the glory of God; but this being so far sought, and so impertinent for clearing the pre∣sent difficulty, it deserveth no refutation; especially since it is so general, and no more concerneth prayer then any other performance.

A third conjecture, much like to the former, is, that he (x) 1.305 leaveth not off to pray, who constantly doth well. This is an old saying, and brought by many for loosing the present knot; the most ancient writer of those, I have known thus to in∣terpret those Scriptures, is the famous(y) 1.306 Austin, and he who wrote(z) 1.307 the old gloss, whom the(a) 1.308 Rhemists and seve∣ral other popish commentators do follow. But thus faith is confounded with other duties, and the scope and sense of the words grossy(b) 1.309 mistaken, which do clearly hold out and recommend to us the practice of a particular duty.

A fourth opinion, much lik the former, is that of the vene∣rable (as they call him) Beda, (c) 1.310 who thinks that we may be said to pray alwaies, when all our actings may be reckon∣ed unto prayer; that is (as I apprehend) when all we do,

prepareth and fitteth us for prayer, and when we exercise our selves in other spiritual performances for that very pur∣pose, that we may be the more enabled to pray: But though we grant, that there is a connexion among spiritual exerci∣ses, so that one may fit and prepare for another; yet there is a difference and separation, and we may be employed in one, when we do not mind another; and as other spiritual performances may be helps to prayer, So prayer may pre∣pare the heart for going about them; and yet we cannot be said to perform them when we are praying, and wherefore should we be said more to pray when we are employed in them? and the words do manifestly speak of prayer as con∣tradistinguished from other duties.

A fifth conjecture, is that of the learned(c) 1.311 Austine, who thinketh that we should alwaies pray, because we should alwaies desire eternal life; its true, the desire of the soul is the life of prayer, and that Christians(d) 1.312 virtually, habi∣tually, and as to the general bent and main inclination of the heart, may be said alwaies to desire eternal life; but it is as impossible at all times actually to desire eternal life, as al∣waies to pray, and expresly direct that desire to God.

But, 6. that opinion, I find to be most common among popish(e) 1.313 writers, is, that he may be said to pray alwaies, who prayeth in the canonical hours appointed by the Do∣ctors of the Roman Church; we will not now digress to speak of their divine office (as they call it) and canonical hours, in which the(f) 1.314 great Suarez hath employed almost a whole book; and though Bellarmine speak to that head in some few Chapters, yet he sends(g) 1.315 his reader to one Marcellus Francolinus, who (as he reporteth) hath writ∣ten a large volume upon that subject; but, I would ask,

where Christ or his Apostles did prescribe these canonical hours? or whether these were known when Christians at first were commanded to pray alwaies? yet if that interpre∣tation were purged of the popish leaven and superstition, applying the general particle alwaies, to all fit seasons and occasions, or as their(h) 1.316 Cajetan speaketh, horis congruis, it may help to clear the meaning of the exhortation, and may be acknowledged to be one branch or part thereof, as shall appear.

Thus we have seen what others have said to little purpose, we now come to give the true and full sense of the exhorta∣tion to pray alwaies, and to answer the propounded questi∣on in the following particulars.

Concl. 1. Albeit we do not joyn with those Divines, who think the full importance of that exhortation to be, that we should constantly maintain a praying disposition, and alwaies be in a readiness and fitness to be employed in that necessary exercise; yet we grant, that this habitual frame of heart and spiritual disposition, is supposed by that exhortation; so that, 1. we cannot alwaies obey it, unless we alwaies be thus in readiness: For, if at any time the heart be out of tune, the occasion and season of prayer may offer, and then we are unfit to seek Gods face, what this disposition doth import, how necessary it is, and how it may be maintained, see Part 2. Chap. 1.

But you will say, may we not pray, though we be unfit and indisposed? Ans. It is, notwithstanding our unfitness, yet our duty, and we must be doing, though then we can∣not pray; that is, we cannot pray to purpose and successe∣fully unless the Lord pity us, and in mercy remove those fet∣ters we have wreathed about our neck; though then we deny not the necessity of such a praying disposition, yet the words do clearly point out the act ond exercise of this duty; and the following words, ver. 19. quench not the Spirit, do rather hold out that point, for there (as Diodati obser∣veth) there is a similitude taken from the fire of the altar which was to be kept continually alive and burning; and thus we should not suffer through our rebellion, impurity,

ingratitude negligence or contempt, the gift of the Spirit of grace to depart or be abolished in us, but should preserve it nourish it, and make use of it.

Concl. 2. This exhortation doth clearly answer the questi∣on when we may pray, assuring us, that there is no time in which we are not allowed, and when we may not accept∣ably call upon God, and thus, Exod. 20.9. the Lord saith, six daies shalt thou labour, and that ruler, Luk. 13.14. faithfully repeateth, though he mis-applieth these words, while he saith, there be six daies in which men (i) 1.317 ought to work. You see here the word of a(k) 1.318 command, and a necessity mentioned, and yet they import no more but an allowance and liberty; as if it had been said [you are per∣mitted and allowed to work and labour in any part of the six daies, but there is no obligation laid upon you to imploy all that time in the works of your calling; for you must eat, drink, sleep, and may also spend some time in lawfull recrea∣tions, and ye must serve God, and set some of that time apart to seek his face, though as to the hour or particular circumstance, ye be not determined, but may use your liber∣ty.] So while we are commanded to pray alwaies, thereby is clearly implied, that there is no time in which we are not permitted and allowed to pray and draw nigh the King, his door stands alwaies open, and we may enter in, and present our supplications to him; and this (as I conceive) is a part of what these words hold forth, though not all, nor the main.

Concl. 3. To pray alwaies, importeth assiduity and fre∣quency in prayer; we cannot be said to do alwaies what we do not often; but there is nothing more ordinary with all sorts of people, and in all languagues, then to express fre∣quency by such a note of universality; so we use to say, that a child who often eateth, is alwaies eating; that a diligent student is alwaies at his book; and a laborious trades-man is alwaies busie at his work, &c. And the places of Scripture, in which the particle, alwaies, doth import frequency, are so many and obvious, that it were to no purpose to stay on citations, only let us offer some few instances in the subject-matter, and

where the Saints are said to pray alwaies, and to ask such and such a particular without ceasing, whereas it is evident from the very context, that they did not, could not, with∣out intermission continue in that exercise, though ordinari∣ly and frequently they did so, thus, Act. 10.2. its said that Cornelius prayed(l) 1.319 alway; and yet he was a centuri∣on, and must needs have been much employed in military affairs; thus also Paul professeth, that he prayed for the Corinthians(m) 1.320 alwaies, or without ceasing, 1 Cor. 1.4. and alwaies(n) 1.321 for the Colossians, Col. 1.3. and(o) 1.322 alwaies for the Thessalonians, 1 Thes. 1.2. and 2 Thes. 1.11. and (p) alwaies for the Romans, Rom. 1.9. thus also the Apostle Peter protesteth, that he will put those Christians to whom he wrote, (q) alwaies in remembrance of those things which he had then mentioned, 2 Pet. 1.12. And will any be so absurd as to imagine, that the Apostle did nothing else but continually inculcat and repeat those things to them? but he tells them, that he would often and frequently thus admonish them; and zealous Paul showeth those to whom he wrote, that ordinarily and frequently he prayed for them. And thus it is evident, that to pray frequently, is to pray (r) 1.323 alwaies; and I find(s) 1.324 many judicious and learned Expositors thus to interpret this exhortation.

Concl. 4. If to frequency be added universality, con∣stancy and equability, there will be found yet some grea∣ter reason for this expression; and that it is so in this case, yea, and that there is not one, but diverse kinds of univer∣sality here, shall forthwith appear. And, 1. there is re∣quired an universality in respect of the object; we must not only in some few things, but in every thing, by prayer, sup∣plication and thanksgiving, make our requests known to to God, Phil. 4.6. Hypocrits will in their affliction seek God early, when fear is upon them, God will hear from them, but otherwise they forget God, and do not regard the work

of his hand; but the Saints, as at all times, So in every thing, will present their requests to God, knowing, that every (t) 1.325 creature must be sanctified by the Word and bles∣sing of God, and by prayer, 1 Tim. 4.3, 5. Ah! did sin∣ners know their danger, not only from Sathan, but from the meanest of the creatures, they would not go abroad without the shield of prayer? A stone lying in thy way, may occasion thy neck-break, and the least morsel of bread thou puttest in thy mouth may choak thee; O! what a mercy then must it be to have the very stones and beasts of the field in league and at peace with us? Job, 5.23. and how care∣full should we be to improve this covenant by frequent prayer to him, who is the preserver of man and (u) 1.326 beast.

2. There is an universality in respect of time, and that being the most proper and pertinent to the present purpose, we will insist on it at greatest length; for, if it can be made appear that we should pray at all times, it will be manifest, that we ought to pray alwaies. Now as time in humane(x) 1.327 writings, So also in Scripture is put to signifie the fit season, occasion and opportunity of doing, as frequenly in the book of Ecclesiastes; and as there is a season and fit time for every thing and purpose under the heaven, in which is beautifull, Eccles. 3.1, 11. So prayer hath its seasons and fit time in which it should be performed, and in which it will be beautifull, and an (y) 1.328 odour of a sweet smell, a sacrifice acceptable and well pleasing to God. And as it doth very much contribute to the beauty and acceptance of prayer, that it be performed seasonably, So we are obliged to ob∣serve and improve every season and opportunity; when ever the Lord opens the door and calls upon us, either by his word or work, if we do not answer his call, and improve this talent, then are we sinfully deficient, and omit our du∣ty; when we let the fit season and opportunity of doing pass then are we idle and negligent, and then become we guilty and culpable: And thus the(z) 1.329 moralists and School-men-do rightly teach, that an omission cannot be imputed to us, but when we are called and obliged to do, and do not; or when we suffer the occasion and season of doing to pass: yea,

they do not only affirm, that otherwise an omission is not imputed as our sin, but that it should not upon any account be imputed to us, or esteemed ours, and therefore ought not, in respect of us, fall under any moral denomination, or be accounted voluntary or free, neither should we in re∣spect of it come under any moral consideration, or by it be thus denominated: And if it were not thus (at least as to any culpable imputation, which is the point we now press) how many thousand omissions of good might every moment be charged, not only upon weak sinfull men, but also upon the glorious and holy Angels, who are able to do many things which they do not, for want of this call and opportu∣nity of doing. Hence, since the omission and not doing of and duty cannot be imputed to us as an interruption or inter∣mission on our part, except when we are(a) 1.330 obliged, called, and have a fit opportunity to do; therefore it is evident, that we may be well said to do alwaies, what we do at all times and seasons of doing; and that he may be said as to pray alwayes, So without ceasing, who prayeth as oft as he hath opportunity, and is called to that exercise; for thus there is a moral continuation without any ceasing or in∣termission on his part, he being then only concerned in that duty, when the fit season is offered, and then he will alwaies be doing.

But you will ask, what be these seasons of prayer which we must observe and improve? Ans. There is a twofold season of prayer, one constant, another occasional: 1. then as to the constant season of prayer, which every Christian should daily make use of, albeit we will not limit or pre∣scribe to the Saints, yet we hope, that without hazard of a challenge from any sober Divine, we may affirm, that the least which the word of God will admit for a set course of prayer, is twice a day: as our daily wants, necessities, tri∣als, temptations, will so often, at least send us to the throne for a supply, protection, deliverance, &c. So our mercies for their continuance and the sanctified use of them; and if we have the heart of Children, we must so often at least visit and speak with our Father; and if we be sensible of our

enjoyments, and of his mercy and tender bowels, we will so often, at least, offer to him the sacrifice of praise, &c. And we cannot be said to do(b) 1.331 alwaies, what we do not often and frequently; and can he be said to pray often or frequently, who doth not at least keep a constant course of praying twice a day?

But if it be askt what time of the day is fittest? Ans. Though we will not be peremptory in fixing upon any part of time, yet it would appear, that evening and morning were the fittest seasons; is it not equal, that we begin and end the day in Gods worship and service? and how dare we sleep untill we commend our selves, and all that is ours to the care and custody of our Father? and how dare we put our hands to any work in the morning till we praise him for our preservation in the night past, and beg his blessing on the works of that day? and thus both our need, and the honour of our Master call for this; for what we highly prize and love dearly, will get the first and last of our thoughts, it will, as it were, sleep and awake with us; and shall not the Lord have that room in our heart? is there any better object to fill it? and can the first and last of our time be better em∣ployed? The Jewish daily sacrifice was appointed to be of∣fered in the morning and evening, Exod. 29.39. and these are fit seasons for the Christian sacrifice, and accordingly the Saints from time to time have observed those seasons, though with some variety: But I should think, that as the morn∣ing and evening, So the first of the morning, and the last at night were due to the Lord; and if our calling, or some occasional diversion, do hinder the family from meeting toge∣ther, every one should then go to their closet, and pour out their soul before the Lord, till the family may most conveniently meet together to joyn in that exercise.

But ye may yet ask, what warrant we have from the Scriptures to press this? Ans. We did not say,* 1.332 that this was all which the Scripture doth require, but that this was. The least which from thence could be allowed and established. The Lord in his Word requireth, that we should pray alway and without ceasing, but doth not determine how oft, that

albeit we should set some bounds and limits to our losse, vain & idle hearts, which otherwise would be ready upon any tri∣fling occasion to slight and omit that duty, yet that we should not rest (as to private converse with God) upon any num∣ber, nor thus stint and limite our selves; though we should have our constant course of prayer morning and evening at least, yet as to the occasional seasons of prayer, we should be liberal and free, still labouring to enlarge our selves more and more in this sweet and heavenly exercise, resolving (with the Psalmist in the point of praising God, Psa. 71.14.) still to pray more and more; and here the Lord would leave some liberty and latitude, according to the variety of our callings and employments in the world, and according to the occasions and opportunities which in his providence he would offer; for, as some in respect of their calling and condition have more, some less time to spare, So one and the same Saint may now meet with moe occasions and motives, then at another time, and as thus there is a great variety as to the nature of the thing, and occurring circumstances, and no rule in the Word that doth precisely limit and determine how oft, So neither is there any equality, as to this, among the examples recorded in the Word; neither is it usual there to condescend upon any number, for as occasions are thus so variable, So accordingly hath the carriage and practice of the Saints been, but as to their set and constant course, we will find some few instances, and yet with some variety. Thus the servant of God, David, though a King upon whom so much care and business did lye, yet professeth, that(c) 1.333 seven times a day he praised (and who will doubt whether then also he prayed? to) God, Psa. 119.164. And Daniel though a Ruler, and much employed at Court, yet would not neglect to pray three times a day, Dan. 6.10. and the Psalmist, I think, determines what these times were, while he promiseth to call upon God evening and morning, and at noon, Psa. 55.17. And of the Elect it is indefinitely said, that they cry to God day and night, Luk. 18.7. &c And so much of a constant course of prayer, to be performed at set, fixed and appointed times.

Now come we, 2. to speak of occasional seasons of pray∣er; it is not(d) 1.334 enough to fix and observe set times for prayer, but we must be alwaies ready, and from time to time watch and discern such opportunities as the Lord occa∣sionally in his wise providence offereth, that we may im∣prove them; we must not only publikly, with the family, and privately in our closet, keep a constant course of pray∣er, but we must also lay hold on every occasion, invitation and message from heaven, and it must be a grievous provo∣cation, to slight such an opportunity; when the King is upon the throne, and sends a messenger to invite thee to come, when he openeth the door, and holds forth the gol∣den scepter to thee, assuring thee of acceptation and audi∣dence, if thou do not answer when he thus calleth to thee, may he not justly suffer thee to knock and cry, and not hear, nor answer? according to the threatning, Prov. 1.28. and therefore if the Lord put such a(e) 1.335 prince in thy hand, and thou wilt not improve it, that is an evidence of thy folly; for, what knoweth thou, O man, but this may be the acceptable time, in which the Lord may be found? and if thou let it pass, what knowest thou if ever thou meet with such a season? Now there be several times and seasons, in which the Lord useth to visit and draw near to his people; and it were our wisdom, as it is our duty, to call upon him while he is so near, Isa. 55.6. its a fit time to offer our sup∣plication to the King when he comes and makes a visit to us.

You will say, but how shall we know when the Lord draweth nigh to us? and whereby shall we discern his ap∣proach? Ans. The Lord in the Scriptures is said to visit his children several waies, which (as to our purpose) may be referred to these three general heads; he visits us, 1. by his mercies and benefits; 2. by his rods and judgments; and, 3. by the inward work and motions of his Spirit: O! then when ever thou meetest with any new mercy; and if thy for∣mer enjoyments be continued, especially in the day of trial; or if thou meet with any stroke, and art in any strait, danger or difficulty; or if the Lord make thee hear a voice within,

though there were no new occurrence, yet if the Lord speak to thy heart, and say to thee, O! it were fit now to draw nigh to God, if thy conscience (which is Gods depute) challenge thee for thy unkindness, and invite thee to the throne, &c. in these and such like occasions, thou art ob∣liged in a special manner to(f) 1.336 seek Gods face; but yet its not enough to improve these special seasons, but though no new occasion, or special invitation were offered, yet, 1. because of the hazard we alwaies stand in from Sathan, our lusts, and an alluring and bewitching world; 2. because of our old, and from day to day, a new contracted guilti∣ness; 3. because of the continual need we stand in of a new sup∣ply of grace for doing our duty; 4. because of the many mer∣cies both spiritual and temporal which we enjoy; and, 5. least by our negligence, and distance from the Spirit of life, deadness and indisposition creep on, &c. Whensoever we meet with any time of solitariness, and are taken off from business, and out of the croud of worldly entanglments, that is a fit season for conversing with God, and trading with heaven; such a secret trade may prove very advantagious, and soul-enriching; when the King is held in the galleries, that is a time for delights, Cant. 7.5, 6. O! what liberty and spiritual fredom will the soul use and express, and what boldness and importunity, and what heart-ravishing im∣pressions will it find in a secret communion with its beloved? O! the sweetness and satisfaction, the soul enjoyeth in those secret walks and turns with the King in the galleries: yea, and the King himself is pleased to express his delight in the secret voices of the spouse, rise up my love, my fair one, and come away (as it were out of the croud of the world, and let us go apart) O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for, sweet is thy voice, and thy coun∣tenance is comely, Cant. 2.13, 14. Its true, the voice of the beloved is sweet where ever its heard, in the market place, in the concourse and publick assemblies, thou mayest expect to meet with some discoveries of him; there thou mayest behold much of his glory and beauty, Psa. 27.4.

Psa. 63.2. &c. And we will not now make a comparison between publick and private ordinances; but if all thy reli∣gion consist in publick performances, its an evidence thou never yet reaped the fruit of any publick ordinance, for that would drive thee into thy closet, and make thee more fre∣quent and fervent in thy private adresses, where thou mayest be(g) 1.337 feasted with fat things full of marrow, and wines on the lees well refined; but if thou neglect a secret communion with God, no wonder though leanness be upon thy soul.

But you will say, how often should we thus draw nigh to God? Ans. The case it self, if duly pondred, might prevent and exclude such a question; 1. because it speaketh of our occasional adresses to God, and occasions being so variable, there can be, as to them, no determination; 2. because this part of the question is opposit to the former, which did hold out a constant course; and therefore here we can only in the general say, that frequency is required; but will not limite any Christian to a set and determinat number▪ But since there is here a great latitude, we would consider what should be our measure: as those whom the Lord hath freed from the drudgery employments of the world, have much more time to spare, then ordinary trades-men and labourers, So they must one day answer for that precious talent of time, how it hath been employed.

And thus if we improve every season of prayer, whether set, or occasional; if we pray at all occasions, and so oft as we have opportunity, we pray continually and without cea∣sing, because we omit no season or opportunity of doing; yea, if any one sort of seasons were observed, that might be ground enough for such an expression: and, 1. as to the set and ordinary season, thus Mephibosheth is said to eat bread at Davids table alwaies, 2 Sam. 9.7, 10. And Jehoiachin to eat continually before the King of Babylon, 2 King. 25.29. Mephibosheth and Jehoiachin are said to eat alway and con∣tinually, where they did eat ordinarily, and at the usual time of eating: And thus also (in a case much like to the present) Exod. 29.42. the daily sacrifice, is called a conti∣nuall burnt offering; and thus the learned(h) 1.338 Austine

thinketh the most genuine interpretation of the exhortation to pray alwaies, to be [that we should daily keep a con∣stant course of prayer.] And then, 2. as to an occasional season of doing; though very accidental and variable, yet if it be observed, it will warrant such an universality; and thus Solomons servants are said to stand consinually before him, 1 King. 10.8. while as they did either stand, or walk, go, or come as occasion required, and their place and employ∣ment called them to: And thus it may appear, that to do a thing in its season, and when the fit opportunity (whe∣ther set or occasional) doth offer, is according to the phrase of Scripture, to do ever, alway, continually, or without ceasing, especially when both seasons concur, and are obser∣ved, as ought to be in the present case.

3. There is here an universality in respect of the subject, the supplicant his condition, state and exigence; so that thus to pray alwaies is nothing else, but to pray in every conditi∣on; in(i) 1.339 prosperity, in adversity, in the time of health and sickness, &c. Is any afflicted, let him pray, Ja••. 5.13. hath any man an abundance of creature-comfores and enjoy∣ments, let him pray for the blessing, the sanctified use, and continuance of them, 1 Tim. 3.4, 5. Prayer is a medicine for every malady, a tool for every trade, and a companion in every state and condition, its(k) 1.340 useful for all things, and its our duty to improve and use it at(l) 1.341 all times.

Concl. 5. To pray continually importeth perseverance in that exercise; that we must not leave off, and give over pray∣ing till we prevail, and till the Lord declare his mind, either by giving the particular, or removing the occasion, and all ground of hope: Pleaders at the throne of Grace, must al∣waies attend their cause. See Part 2. Chap. 2. Pag. 454. We must not (saith(m) 1.342 Rainerius) so pray alwaies, as if we might never be otherwise employed, but that we may never

go away from that duty, with a purpose not to return; as may appear from that parable, Luk. 18. propounded for this very end, that we might learn by the example of that importunate widow, from time to tim to renew our requests, and not weary nor faint till we obtain our desire; the season of praying doth not expire, till the day the Lord hear and answer our desire: and as such honest and importunate sup∣plicants will not take, So they will not get a nay say, Luk. 18.7. And here is a good evidence of sincerity, if delaies do not drive us from the throne; for though carnal hearts may adventure for once or twice, and take (as it were) a trial of Gods service, the truth of the promises, and the success of prayer, yet when they see no in-come, they quickly weary; the hypocrit Will not alwaies call upon God, Job, 27.10. The begger goeth from the door before the almes be come, and so looseth his labour; but the Saints will cry again and again, and wait and not weary till God shew mercy upon them; yea, when they obtain what they desired,(n) 1.343 their work is not done, as they must pray till they prevail, and get an answer, So after the Lord hath heard them, and filled their hands, their mouth must be filled with his praise, Psa. 50.15. Job, 22.27. Psa. 66.13, 14. What we get by pray∣er, must be used with thanksgiving, that it may prove a solid and stable mercy; and thus, as we must pray the Lord to give, So after he hath given, we must pray, that he would strengthen what he hath wrought for us, Psa. 68.28, and that he would establish the work of our hands, Psa. 90.17. Then may we cease from praying, when we shall stand in need of nothing, and shall be no more exposed to wants, trials, dangers, troubles and temptations; and then our prayers shall be changed into un-interrupted praises.

So much for the two first branches of the first question, viz when and how oft we should pray? now we proceed to the third and last, viz. how much time should be spent in pray∣er,

and how long we should continue in that exercise before we leave off? Ans. Since the holy Spirit doth not here limite the Saints, who are we, that we should take upon us to prescribe, or to bind them to any rule: but let every one according to his stock and measure of grace, according to his present disposition and frame of spirit, according to his cal∣ling and present exigence and condition, &c. stay longer, or for a shorter while at the throne of Grace: As there is a great variety in reference to these considerable circumstances, So the Lord doth allow to us a proportionable latitude, as to the time that should be employed in prayer: but least any should abuse this tender condescension, let us only in the general offer these few cautions.

1. When we meet with new pressures and difficulties, great tryals, or strong temptations; as we should add to the num∣ber, So to the length of our prayers, as we should pray more frequently, So we should continue longer at the work; especially when we add fasting to prayer, and set some time apart to deprecate some special evil, or to supplicat for some great mercy, either to ovr selves or the Church. But,

2. Though thou didst meet with no new trial, nor extraordinary pressure, though thy outward state and con∣dition be the same, yet if thy strength and furniture be bet∣ter, if thou meet with more then ordinary assistance, let thy work be answerable. O! do not weary so long as the(o) 1.344 wind bloweth on thy garden, and maketh the spices send forth a pleasant smell; while the beloved(p) 1.345 stayeth thee with flagons, and his fruit is swee•• to thy tast, so long as he holdeth his left hand under thy head, and embraceth thee with his right hand, making thee sit down under his shadow with great delight, do not withdraw from his presence: O! do not go from the banquetting house, while thy hunger continueth, and the Master of the feast welcometh thee, and spreadeth his banner of love over thee, but while the honey∣comb droppeth,(q) 1.346 eat, O friends, eat abundantly, O be∣loved; while the heavenly gale lasteth, do not take in thy sails; thou art not yet near the harbour, and if ye let the pre∣sent opportunity pass, it may cost thee much pains, and sweat

in plying the oars, before thou shalt make up that loss. And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt, did even from thence infer this conclusion; for, therefore, saith he, did they not stay long away from the throne, least deadness should creep on; and would they then leave the work so long as they met with enlargement? Hence, he(r) 1.347 conclu∣deth, that though much speaking, vain babling, and idle repititions be loathsom to the holy Lord, Mat. 6.7. yet much prayer is very acceptable to him, if it be accompanied with fervency and enlargement of heart: and it is conside∣rable, that the popish Doctors (these patrons of formal and lip-devotion) do approve this caveat, affirming, that long prayers are only then prevalent and acceptable, when (accor∣dings to Austins limitation) they are fervent, zealous and importunate; So(s) 1.348 Aquinas with his disciples, and Rai∣nereus; yea, and Bellarmine himself, that great deceiver of this age by his patrociny of the mock-prayers of the Roman Church. Ah! should we in this come short of these lax-ca∣suists? and shall we, while the cloud of presence abideth upon our tabernacle, go out from the presence of the Lord.

But here we may take occasion from Austius words, to enquire, whether it be lawfull to use repititions in prayer? Ans. Certainly some repetitions are lawfull, and warranted by the example of Christ and of the Saints, both in the old and new Testament, and may be very pithy and emphatick expressions of zeal, love, spiritual delight, importunity, faith, &c. or of the greatness of our danger and strait, &c. But yet there are other repetitions, which are unlawfull and for∣bidden, Mat. 6.7. viz. 1. idle and vain repetitions, pro∣ceeding from want of, 1. affection; 2. matter; and, 3.(t) 1.349 expression or words: 2. affected and hypocritical repe∣titions,

when either that we may seem devout, or that we may play the oratour, we may ingeminate the same words, in a strain of eloquence and elegancy: 3. proud and boasting repetitions, when we think to be heard for our much speak∣ing, and that our vain words doth oblige the Lord, and de∣serve an answer.

But, 3. in case of dulness and indisposition of heart, yea, and of bodily fainting and weakness, it were better to be fre∣quent in prayer, then to continue long in that exercise, and to divert a while, and by reading, meditation, or conference to sharpen the irons, rather then to use them while they are so blunt; nay, thou mayest well intermix the works of thy lawfull calling, and follow thy business in the world, or moderatly use some recreation for repairing some natural vi∣gour and activity, which may be subservient in this heaven∣ly exercise: We do not serve a hard Master, who will call for alike work from the weak and strong, and who will allow us no time for our own work, or for fitting and preparing us for his service.

You will say, but were it not better alwaies to be short in prayer, whatever be our fitness and disposition, since these prayers which arerecorded in the Scriptures, are of no consi∣derable length, the longest being that of Solomon at the dedi∣cation of the Temple, 1 King. 8. and of our blessed Lord a little before his Passion, Joh. 17. the complaint of the affli∣cted, Psa. 102. Ezra his confession, chap. 9. the Levits thanksgiving and acknowledging of the Lords justice in pu∣nishing that people for their sins, Nehem. 9. &c. We have also the practice of these Saints in Egypt, whom(u) 1.350 Austin mentioneth, and doth not condemn; some also of the pre∣sent age, eminent for piety, might here be alledged, particu∣larly the judicious, Mr.(x) 1.351 Gurnal. Ans. Albeit, 1. we must not quench the Spirit, nor draw back so long as the Lord doth arrest us at the throne, by the smiles of his countenance; yet, 2. for ordinary, I do not dissent from those, who do advise rather to be frequent in prayer, then to continue long at once; our hearts are very slippery, and our affections can∣not long keep their vigour and zeal, but like a deceitfull bow,

will quickly slaken, and not be able to carry the arrow to the mark. But especially in publick, and when we joyn with others, we would so far condescend to their weakness, as not to stretch forth our selves to such a length, as the most enlarged can scarcely reach, as is too usual, and I wish, that no principle of Pharisism and self-seeking had influence therein; but, 3. though thus for ordinary, we need not be very long, yet when we are under indisposition, we may yet be shorter, but then we would be more frequent; yea, 4. as to occasi∣onal prayer, we may yet spend less time in it, and yet pre∣vail; and we would here observe a very considerable diffe∣rence, for albeit we need not stay long in our ordinary course of daily prayer, yet comparatively some considerable space of time would be allowed for that exercise, but as to occa∣sional prayer, we may be very short in it; yea, when we are pressed with business, or company, and have not oppor∣tunity to go apart, and in a solemn manner to make our adress to God, we may dart up to heaven some short ejacu∣lation, which will not be thrust out, nor sent away without the blessing.

And having thus made mention of ejaculatory prayer, we could not leave that sweet point, till we had digressed a little to its use, necessity and singular use, were it not that Mr.(y) 1.352 Cobbet, and Mr. Gur••al have spoken so fully and pithi∣ly to that subject; and now, I shall need add no more, but recommend what they have written, to all those who desire to walk with God, and to carry on a safe and thriving trade with heaven: But, who is able to discover the excellency, and several advantages of such short ejaculations and apostrophe's to God? O! how do they help to maintain a heavenly and praying-disposition in the heart? These are the swift messengers, which upon all occasions we may dis∣patch to the throne; by these, we may beep constant corre∣spondence with heaven, and have our conversation there; no calling, trade, nor condition of life needs hinder this spiritual traffique and negotiation; the most laborious trades∣man may follow his business constantly, and work hard in his shop, and thus pour out a prayer to God; such a short

parenthesis, will make no sensible and considerable inter∣ruption in any business or employment. And oh! what a difference is there between those Christians, who exercise themselves in such spiritual diversions, and short conversi∣ons to God, and others who suffer their heart to stay so long here beneath, and so to fasten and take such deep root in the earth. The Lord in his providence offereth to us ma∣ny occasions for some spiritual thoughts and heavenly medi∣tation; where canst thou cast thine eyes, and not behold a miracle, which thou dost sleight, because it is ordinary, and from day to day renewed, or continued? who hath covered the face of the earth with such variety of herbs, flowers, &c who maketh the fire to burn, the wind to blow, &c. And besidethese outward occasions, how many moti∣ons doth the Spirit suggest for lifting up the heart to God? and were it not our wisdom, not to choak these motions, nor let such opportunities slip, but to dart up some short desire and ejaculation, till thy business permit thee to go to the throne in a more solemn and continued way? But let not such ejaculations be pretended as a cloak for laying aside a constant course of continued prayer; that were to make things act contrary to their nature, and to make the means which are subordinat, and should be subservient unto the end, to exclude the end; for this is one, and a main fruit of such ejaculations, to fit and prepare the heart to continue instant in prayer, when of purpose we perform that solemn duty.

But least any should abuse these Scripture-instances, ma∣king these a cloak for their negligence, and want of love to the work; saying, what, should we be more holy, and con∣tinue longer in prayer then those eminent Saints whose sup∣plications are recorded in the Word? Let such consider, 1. that as of sermons, So of prayers for the most part we have but some brief notes; all was not written that was at such an occasion spoken by the Saints, though all was spoken that is written of them; and yet as to the present case there is so much written, as may rather make us tremble, then thus boast and presume, as if it were no great matter to come that

length; for, though the words be not set down, yet the time is sometimes specified, and such a proportion of it, as few will make their measure, thus our blessed Lord continued all night in prayer, Luk. 6.12. Nehemiah spent certain daies in fasting and prayer, Neh. 1.4. and a fourth part of a day is spent in prayer and confession, Neh. 9.3. The Jews fasted (and to what purpose did they fast, if prayer was not joyned therewith?) neither eating nor drinking three daies, Esth. 4.16, 17. And David professeth, that he had cried himself hoarse, and that his throat was dried, Psa. 69.3. that all night he made his bed to swim, and watered his couch with tears, Psa. 6.6. And will any dare yet to boast, that they have come the length required, or recorded in Scripture? But, 2. such would remember, that the pray∣ers that are set down in the Scriptures, were poured out up∣on some special occasion, and were framed only, or mainly in reference to the present particular; but we in our daily, and constant course of prayer, must look to all our wants and necessities; and must petition not some one mercy, but what we stand in need of(z) 1.353 for life and godliness, personal mercies, and publick mercies, mercies for our selves, and for all the Saints; and we should particularly confess our sins, with their several aggravations, and beg pardon for all our provocations, and grace and strength for every duty; and praise God for all his mercies: And can all this be to purpose performed in so short a space of time as those vain tal∣kers, and mockers of the holy Scriptures would allow? But yet (as we said in the entry) we will prescribe no time; only we would not have any upon a mistake to limit themselves to a shorter time, then the nature of this exercise, and their own need doth require.

But here we may behold our duty, and great priviledge to pray alwaies; as we are obliged, So it would be our hap∣piness to improve every season and opportunity of prayer: Christ purchased to us, not with his money, but with his blood this liberty to draw nigh to the King as oft as we will and as our need requireth; I have read of one, who offered to his King a great sum of money but to have leave once or

twice a day to come and say, God save your Majesty. But you may not come once or twice, but as oft as you please to the King of kings, you will alwaies get access, and will never be sent away empty, and without the blessing; if you come to bless and praise his great Name, you shall be bles∣sed of him; if you come to ask, you shall receive, not only(a) 1.354 unto the half of a kingdom, but a whole kingdom, and an incorruptible crown of glory that fadeth not away: Ah! who would not come to his doors, who hath such an almes to give? But ah! the folly and desperate negligence of secure sinners, who will not enter in at such an open door, who will not knock nor cry, though their need press them never so much, and who will not seek though they have a promise to find; O! what diligence and frequency is neces∣sary here? An earthly King will get great attendance, and yet what hath he to give to his followers and supplicants? Solomons servants waited upon, and stood before him conti∣nually, 1 Kings, 10.8. and yet we soon weary in standing before the King of kings; the importunate widow, Luk. 18. did not faint, but from time to time renewed her complaint, till she was answered, and yet though our business be great, though our life and happiness, and matters of soul concern∣ment be lying at the stake, we are secure and negligent; as we are foolish and injurious to our own souls, So we are unfaithful to our Master and Lord, and a scandal and reproach to our holy profession; though no master can so reward his servants, yet what master is so ill served? The Idols of the nations were more diligently and frequently worshiped, no cost was spared in their service; how sumptuous were their sacri∣fices? Nay, they did not(b) 1.355 spare their children, yea, nor their own lives in their sacrifices; and yet though our Christian sacrifice be so easie and reasonable, how slow are we to offer it? Ma••ume••ans and Papists will rise up in judgment against us; Mahomet and canonized men and women, are more carefully and frequently worshiped then the true and living God; and the ordinances of that great Impostor and of Antichrist, are better observed then the commands of the Lord of heaven and earth:(c) 1.356 Mahomet

appointed his followers to pray five times a day, and they do so: the Papists have their seven canonical hours of pray∣er, and these must be observed; no business nor employ∣ment will hinder or divert them, and this is the(d) 1.357 least their canons will allow, and yet, though our Lord and Saviour command us to pray alwaies, and without cea∣sing, many will not pray at all, and not a few but for the fashion: And who are they that continue instant in prayer at all seasons and occasions? and how shall we then be able to stand in judgment? Ah! what can we answer for this desperat negligence and contempt, when we must give an account of our stewardship?

But as for such as prize their prividedge, and make con∣science of their duty, they would take heed least frequen∣cy and custom make them not formal and customary, and that they do not undervalue and slight this heavenly exer∣cise, because they are oft employed in it, it is not a vain thing, it is (as(e) 1.358 Moses said of the commands) your life. Thy wants, tryals and difficulties, do every day recur; thou hast as much need of help, of grace, and of mercy to day, as at the first, and why shouldst thou slack thy hand? especially since a dead, lazy, formal prayer, is no(f) 1.359 better then no prayer, and is a provo∣cation and abomination, rather then an acceptable sacri∣fice. Prayer is thy work, trade and great employment, O Pilgrim of Zion; and wilt thou slight thy calling be∣cause thou must daily be employed in it? But ah! the(g) 1.360 children of this world are wiser in their generation, then the children of light; O! if we would learn of the world our duty; will any man slight, and become superficial in the works of his calling, because he is continually exerci∣sed therein? but on the contrary, will rather labour to mend his work, and to(h) 1.361 learn by doing to do better: What? is the market come down? are thy hopes less, or thy encou∣ragments

fewer? why then art thou become more remiss and negligent? doth the King chide with thee for coming so oft, and(i) 1.362 giving him no rest? or doth he upbraid thee with former favours? nay doth he not rather challenge thee for thy unkindness, and invite thee to come more frequent∣ly, yea, and alwaies, never(k) 1.363 keeping silence, nor holding thy peace day or night? the ofter thou comest, the welco∣mer thou wilt be; and the more thou hast received, the more will yet be given unto thee, Mat. 25.29. Mark. 4.25.

Notes

• (a) 1.1

  Excedit supereminen∣tia D••itatis, non solum usi∣tati eloquii, sed etiam in∣telligentiae fa∣cultatem; ve∣rius enim co∣gitatur Deus quam dicitur; & verius est quam cogi∣tatur, Au∣gust. de vera innocent. cap. 61.
• (b) 1.2

  Damas∣cen. lib. 1, de side orthod. in initio.
• (c) 1.3

  Malè & absurde hinc infert Buri∣danus, lib. 7. polit. quaest. 10. Deum quantum ad ejus essentiam non esse à no∣bis laudandum, quia, viz. non est sic à nobis cognoscibilis. Nam licet sic non sit per∣fecte & quidditative cognoscibilis, tamenscimus cum sic esse laudandum. Imo hoc est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & primo. cognitum.
• (d) 1.4

  August. in Psa. 85.
• (e) 1.5

  Cicer. lib. 1. de nat. de∣or.
• (f) 1.6

  Vid Schol. ad 1 quaest. 1 2. &. Scot in 1. lib. sent. dist. 2.3.
• (g) 1.7

  Cognosci∣mus Deum per, 1 causalita∣tem, per, 2 emi∣nemiam, per, 3. remotionem imperfectio∣num & per fidem, Dave∣nant. in epist. ad Colos. cap. 1.15.
• (h) 1.8

  Si quis Deum videat, & intelligat quod vidit, Deum non vi∣di••.
• (i) 1.9

  Humana infi••mitatis religiosa con∣fessio est, de Deo hoc solum nesse quod De∣us est; caeterum secret a illa & profunda—Mens terrena non penetrat; investigare quidem ea, perscruta 〈◊〉〈◊〉 q••ie pium est, sed inscrutabilia esse, & investigabilia confitenda sunt: quorum alterum est religiosae voluntatis, alterum imperspicabilis naturae, Hilar. in Psa. 129. (nobis 130.)
• (k) 1.10

  De Dei simplicissima & perfectissi∣ma essentia spiritualiter cogitemus; omnes crassos & terrenos conceptus, om∣nes sensibiles imagines, om∣nia imagina∣tivae faculta∣tis phantasma∣ta procul ha∣beamus, Voet. sel. disp part. 1. disp. 13•• pag. 245. Ta∣le enim simu∣lachrum De inefas est Christiano in templo collocare, multo magis in corde nefarium est, ubi vere est Templum Dei, si à terrena cupiditate atque errore mundetur, August. de side & symh••lo, cap. 7.
• (l) 1.11

  Perfectiones simpliciter simplices.
• (m) 1.12

  Non parva notitia pars est, si an∣tequam scire possumus quid sit Deus, pos∣sumus scire quid non sit, Ang. de vera innocent. cap. 61. Et inter sententias ex Augustino de cerptos & ad∣jectas tomo 3. haee est 61. quinnimo D••o∣nysius (vulge sed falso) Areopagita de divin nominib, cap. 7. affirmat, hunc modum cog∣noscendi Deum, viz. per ignorationem (ut loquitur) seu potius per negationem, removendo à Deo omina creaturarum attributa prout iu e••s sunt, hunc (inquam) modum cognoscendi Deum judicat pro hujus vitae statu esse meliorem, & divinae excellentiae magis accomoda∣tum: Ista tamen negatio non est pura, sed supponit conceptum Dei positivumin quo sistendum, viz. conceptum valac generalem & confusum cu••usdam entis quod nec est homo nec Ange∣lus, &c. Sed eminentius omnibus creaturis quae sunt vel esse possunt. Et doctissimus Au∣gustinus in Psa. 85. fatetur, se solum potuisse dicere quid non sit Deus; supponendo ta∣men praedictum conceptum positivum. But neither this our conclusion, nor what at any time hath been said by any of the learned, doth favour the dreaming Shoe-maker, John Bohman, while he saith, that God is an infinit nothing; he is indeed none of the crea∣tures, he is no such thing, yet he is all; he doth eminently contain the perfections of all, here is a clear contradiction and repugnancy (or shall I say non-sense, that being so fa∣miliar to this empty bold man) For what is infinit must have all perfection, but what is nothing can have no perfection: but this vain babler deserves no refutation.
• (n) 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 existens, ens aeternum, nomen Dei (inquit Buxtorfius) proprium essentiale, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suit, aliis ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem. Non dubium est (inquis Mercerus) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decurtatum esse ex nomine tetragrammato 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (o) 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mercer. sum, sed rectius & significantius, Pagninus in rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ero, est enim futuri temporis.
• (p) 1.15

  Quae par∣ticipatioue no∣bis veneranda 〈◊〉〈◊〉 ••n com∣paratione ejus memoranda non sunt, Gre∣gor.
• (q) 1.16

  Interest c••rim, & no∣strae pi••tatis, & Dei im∣mensitatis, ca∣sen •••• de Deo quae senti∣re non possumus, Jul. Scal. exercit. 165 ••ect o.
• (r) 1.17

  Investig∣gare quidem ea perscruta∣rique pium est, sed inscruta∣bilia esse & in ve∣stigabi lia con∣fiten a ••unt, Hilar loc. jam jam cit.
• (s) 1.18

  2 Cor. 10.14.
• (t) 1.19

  A modern Author affirms the divine essence or God-head in Jesus Christ to be the proper object of all worship, alledging from Dr. Owen and some others, that the essence of the God-head is the primary and proper object of worship, Morn. Exer. Serm. 17. We will not now meddle with that assertion of Dr. Owens. knowing it to be maintained by many, as we shew from Franc. a. S. Clara. part. 1. But we hope this Author doth not think that the God-head as personally united to Christ, is the proper object of worship, but as the God-head is in Christ under a Covenant-relation, and as the head of the Church, and thus the God-head, as it is common to all the three persons of the Trinity, and not as it is in the second, only may be said to be the primary object of worship.
• (u) 1.20

  Nomen Patris non ac∣cipi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro prim•• tantum trivi∣tatis perlona, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro omnibus tribus deiata∣tis personis opparet ex re∣gula illa quam Forbesius ex Patribus, & communi theo∣logorum suf∣fragio propo∣nit contra An∣titrinitarios, estque ejusmo∣di omne no∣men dictum de Deo respe∣ctu creatu∣rae indicat essentiam, adeoque pre∣dicatui de tribus perso∣nis simul, exceptis quae pertinent ad incarnationem, seu assumptam naturam, & exam. plorum loco hac adsert, Deus noster Pater noster, Praedestinator, Creator, Recomc••∣liator, Adoptator, Sanctificator, exauditor precum, Forh. instr. Histor. theo••l lib. 1. ••cap. 12.
• (x) 1.21

  Ostenàit ad veram, & Deo gratam orationem requiri, ut in vera siducia oremus, ac jciamus nos invocare Deum qui in Christo dilecto suo filio nos dilexit ante jacta mundi fun∣damenta, qui in filios suos adoptavit, ac spiritum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nobis donavit & qui pater∣num erga nos gerit animum: quem proinde juxta ipsius exemplum & mandatum, ut panem nostrum invocare possumus, Gerhard. in loc. cont. harm. cap. 180.
• (y) 1.22

  Dulce no∣men patris.
• (z) 1.23

  Mr. Murcot. being in great an∣guish, because he feared that God was not his father, had these words impressed on his mind, If I be not thy father, am I thy enemy? and again, if I be not thy father; why dost thou fol∣low after me, Mor. exerc. Serm. 14.
• (a) 1.24

  2 Cor 9.7.
• (b) 1.25

  Hos. 3.5.
• (a) 1.26

  Ps. 50, 22.
• (c) 1.27

  As having hope, ver. 3. abiding in him, ver. 6. being born of God, ver. 9. being the chil∣dren of God, ver. 10. ha∣ving pa∣ssed from death to s••e, ver. 14. &c.
• (d) 1.28

  2 Pet. 2.7, 8.
• (e) 1.29

  Ps. ••.6.
• (f) 1.30

  Si non tempore, sal∣tem natur••, imo••••e•• per ••em pore, si non profluat ex im∣mediata irra∣diation•• spiri∣tus, sed per ar∣gumentatio∣nem colliga∣tur; ut fieri solet.
• (g) 1.31

  Job, 13.15.
• (h) 1.32

  Luk. 15.91.
• (a) 1.33

  Job, 8.9.
• (b) 1.34

  Vis scire naturam Dei? hoc scito quod nescias, neo in hoc contristeris quia nescias, quia & An∣geli nescie∣runt— sed re∣quiris a me, quomodo uno ••omine tres appellantur? nescio & libere me nescire profiteor; quod Christus voluit indicare hoc solum scio, August. de tempor. sermon. 189.
• (c) 1.35

  Lutum & vas figuli de creatore disputat, & ad naturae suae rationem non potest pervenire, & curiose quaerit scire de mysterio Trinitatis, quod, &c. August. ibid.
• (d) 1.36

  Hoc solum ex eo comprehendimus, quod comprehendi non potest, Ambros. in Symb. Apost. cap. 2. vide etiam, August. loc. cit
• (e) 1.37

  Ubi est mentis exces∣sio, idonea est fidei successio; mirabile er∣go illud de Trinitatis unitate, de unitatis Dei∣fica Trinitate Sacramentum magis est cre∣dendum, quam exponendum, Aug. de visi∣tat. infirmor. lib. 2. cap. 2.
• (f) 1.38

  Ʋbi quae∣ritur unitas Trinitatis, — Nec pe∣riculosius ali∣cubi erratur, nec laboriosius aliquid quae∣ritur, ••ec fructuosius aliquid invenitur, Aug. de Trinit. lib. 1. cap. 3.
• (g) 1.39

  1 Cor. 4.6.
• (h) 1.40

  Tò 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nazianzen. orat. 29,
• (i) 1.41

  Omnes, quos legere potui qui ante me scripserunt de Trinitate quae est Deus, divinorum librorum veterum & novorum Catholici Tractatores, hoc intenderunt secundum Scripturas docere, quod Pater, Filius & Spiritus sanctus unius ejusdemque substantiae, inseparabili aqualitate, divinam insinuent unitatem, August. de Trinit. lib. 1. cap. 4. Vide consensum antiquae Ecclesia, omnibus Antitrinitariis pacis repudium mittentis apud Voet. sel. disp. part. 1, pag. 492. & consensum Christianismi, media atatis & hodierni, pag. 493, 494. adde etiam pag. 502. ad pag. 509.
• (k) 1.42

  Voet. ibid. disp. 28, 29.
• (l) 1.43

  Non faci∣le enim quis obscurabi••, ne dum ut extin∣gu t in nobis fidem Trini∣tatis, fiera tiam Filii & amorem Pa∣tris, & com∣munionem Spi¦ritus sancti quetidie in nobis sentia∣mus, confirme∣mus, excitemus con•••••••• onibus, precibus, doxo¦logtis, & re∣novatis fidei spei charita∣tisque am∣plexibus: in quo quidem tum antiquae omnium, tum hodiernae no∣strerum con∣cieues, litur∣giae, doxologiae, nobis affatim praecunt quip∣pe quae à Trinitate incipiunt, & in Trinitate desinunt, Voet. ibid. disp. 26. antid. gen ad∣vers Socin.
• (n) 1.44

  How the hypostatical union is proper to the Son, sec Conel 3. Quod habet, hoc est; excepto quod relative quaeque persona ad al∣teram d••••a ur, Aug de civit. Dei, lib. 11 cap. 10.
• (o) 1.45

  Non potest operatio esse divisa, ubi non s••lum aqualis est, verum etiam indiscreta natura, Aug contra serm. Arrian. cap 15. Non naturam sec mus, sed unitatem naturae & voluntatis, & operationis confitemur, Ambros. in symb. apost cap 3 una ergo in tribus divinitas, una essentia, una omnipotentia, & quic∣quid substanti••••ter potest d••ci de Deo, Aug. de temp ser. 38. Si quis non dixcrit Patris, Filit, & Spiritus sanct unam divinitatem, parem (seu unam ut constat ex sermone citate) Majestatem, Potentiam, unam Gloriam, Dominationem, unam Regnum, atque unam volun∣tatem enathema sit, ibid. ser. 129.
• (m) 1.46

  In his peno••••i ordo originis est, secundum quem procedit non essentia ab essentia absolut & in abstracto a ciprendo essentiam, non essentia à persona, non persona ab essentia, non unus Deus abalio Deo, led una persona ab alia persona, vel aliis personis, Forb. instr. hist theol. lib. 1. cap. 35. thes 9.
• (p) 1.47

  Ut idem non est simile, ita nec aequale.
• (q) 1.48

  Non vacas jam inquirera utrum poten∣tia divina sit attrib formaliter di∣stinctum a vog∣luntate.
• (r) 1.49

  We pur∣pose not to meddle with the hold, groundless and vain speculati∣ons of the School-men here; but if this were not a sub∣ject that requi∣red the great∣est seriousnesse and gravity, we might go to the popish clergy for mater of re∣creation; but for instance, we shall only mention these two, 1. our learned Coun∣trey man, John Maior his ridiculous reason for ap∣propriating strength to the Father, wis∣dom to the Son, and good∣nesse to the ho∣ly Ghost. Resp. (inquit) propter haereticos ponuntur divinis personis illa appropriata; quia enim inter mortales inveniuntur Patres esse Filiis debiliores, putarent aliqui Patrem in divinis Filio esse impotentiorem, propterea consulto adjectum est epitheton fortis; & quia Filii non solent esse it•• sapientes sicut Patres inter homines, ne idem de Filio in di∣vinis existmarent, adjectum est in Filio epithetum sapientis; & quia spiritus in modo loquendi in superbam partem capitur: dicimus enim Alexandrum Macedonem fuisse alti spiritus: propterea additursanctus vel bonus Jo. Maior in 1. sent. dist. 14, 15, 16. quaest. unica. And, 2•• the great Aquinas his reason why we use not so ordinarily to pray particular∣ly to the holy Spirit as to the Father and Son, is little better, quia (inquit) Spiritus sanctus procedit ut donum, cujus magis proprium est dari, quam dare, &c. Thom. in 4 sent. dist. 15. quast. 3. ad 2.
• (s) 1.50

  Ʋnder which is comprehended providence, as being a kind of continued ereation, and result and consequent thereof.
• (t) 1.51

  For glorification is not a distinct work, but the perfection and consummation of sanctification and grace.
• (u) 1.52

  There is only one blessed poten∣tate. 1 Tim. 6 15.
• (x) 1.53

  Natus ex virgine non non nisi fili∣us, & vox de nube, tu es fi∣lius meus di∣lectus, ad soli∣us personam pertinet pa∣tris, & in spe∣cie corporali columba solus apparuit Spi∣ritus sanctus, tamen & il∣lam carnem so∣lius Filii, & illam vocem solius Patris. & illam spe∣ciem columbae solius Spiritus sancti, univer∣sa Trinitas operata est. Aug. de Tri∣nit & unitate Dei, cap. 9. vid, etiam, Ambros. loc. cit. cap. 9.
• (y) 1.54

  Per com∣municationem idiomatum.
• (z) 1.55

  Vid. For∣bes. instr. hi∣stor. theol. lib. 1. cap. 23. ubi variis argu∣mensis ex Alense & aliis, collectis hanccertaem conclusionem confirmat, & Durham in Apocalyp. pag. 11, 12.
• (a) 1.56

  Nazianz. orat. 37.
• (b) 1.57

  Vid. Vo∣et. sel. disp. 26. & For∣bes. loc. cit.
• (c) 1.58

  Peculiarl & distincto mentis con∣ceptu, & reli∣gionis actu tendimus in unam aliquam personam, ut codem illo actu tunc di∣recte & ex∣plicite non tendamus in aliam — quia preces & gra∣tiarum actio∣nes distincto & scorsim di∣riguntur ad Spir. sanctum aut ad Fili∣um, aut ad Patrem; quod docet univer, salis consensus & devotio omnium fide∣lium, Act. 7.60 Apoc. 22.20. 2 Cor. 13, 14. Voet. ubi supra. disp. 28. pag. 478.
• (d) 1.59

  The holy Spirit there is called the seven Spirits communi (saith Parae us) metalepsi effectorum pro ou a•• He is called so, not form ••••y, ••ut effectively, and in reference to the seven Churchs, and his spiritual gifts dispen∣sed to each of them, and since no crea∣ted spirits can be the objects of worship from whom grace and peace may be askt, as there, these seven spirits must be the holy Ghost. See Durham on Rev pag. 4.5.
• (e) 1.60

  Forb. loc. cit. cap. 23. sect.
• (f) 1.61

  By him which is, which was and which is to come, Dio∣dat. Mr. Durham, and not a few learned Ex∣posito••s will have the Fa∣ther to be cir∣cumscribed and his eter∣nal being.
• (g) 1.62

  Mr. Dur∣ham, loc cit. pag. 12, 15.
• (i) 1.63

  The ap∣pointing of the end, according to the order of nature, is be∣fore the electi∣on of the means, vid. Twiss. vind. grat. lib. err. 7. dig 3. pag. 706.
• (h) 1.64

  Heb. 5 7.
• (k) 1.65

  See Mr. Shepherds select Csse•• in a letter from new England, pag. (mihi) 20, 21. Albeit there be some expressions of that pious man, which would be warily used, and which need a favourable interpretation, as, 1. while he calls the Father (as some may think) the Son and holy Ghost, the original and first cause of all good; 2, while he saith, that Christ came into the world by his death and intercession to satisfie the Father, and not the holy Ghost; 3. that we should chiefly eye the Father in our prayers, &c. Vid. Calv. dicen••em filium esse∣improprie ••rea••orem respectu persona vindicatum a Chamier. panstrat. tom. 2. lib. 1. cap. 4
• (l) 1.66

  Eph. 4.30.
• (m) 1.67

  Isa. 63.10.
• (n) 1.68

  The words themselves without a commentary do clearly hold out God the Father, though as frequently else where expressed by his essential Name.
• (o) 1.69

  Calvinus in 2 Cor. 13.14. ostendit quomodo dica∣m••r reconciliari, quum essemus inimici Deo, per mortem Christi, & tamen Deum ita mundum dilexisse ut dares silium suum unigenitum, &c. Hinc, inquit, Deum inde nos intuemur; nam Deus quantum ad se dilexit ante mundi creationem; at cum in nobis nihil cerna∣mus praeter materiam irae, ita sit ut respectu nostri initium dilectionis sit a morte Christi.
• (p) 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (q) 1.71

  If any will be at the pains to trace the School-men here, how will they see them evanish in their empty speculations? Their old Master, Lom∣bard, some hundred years since hath involved them in a labyrinth from which, to this day, they cannot extricate themselves; sometimes they seem to affirm, that any person may send another, yea, and that one and the same person may send himself, vid. Thom. 1. part. quaest. 43. art. 8. quaelibet personae (Dom. Bannez. in his gloss, which is more clear then the text) mittit se vel aliam. But when they would speak more properly and acurately, they tell us that permissionem nihil aliud intelligunt nifi aeternam processionem alicujus personae divinae cum habitudine ad effe∣ctum temporalem. And thus they maintain, that the Father is sent of none, but the Son to be sent of the Father, and the holy Ghost by both. It were an easie thing here to fill whole pages with the vain speculations of Lombard, Scotus, & Thomas, and others whom I have perused on this subject, to whom I went, expecting some satisfaction to this dark que∣stion from such learned men, but I found that it was lost labour to expect any solid know∣ledge from such luxuriant wits: and this is all they say for explaining how the Father is said to work by the Son and holy Spirit, they send us to the mission of those persons from the Father, and for explaining this, they recur to their procession from the Father.
• (r) 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Basil apud Forbes. pag. 49.
• (s) 1.73

  Unlesse the particles through and by be expoun∣ded by with, as we did in pro∣pounding 9. Concl. which would make little for the purpose of these Authors:
• (t) 1.74

  Nulla ra∣tio obligans vel determi∣nans.
• (u) 1.75

  A word of warning and caution.
• (x) 1.76

  Ʋna est enim Patris & Filii & Spiritus sancti essentia, quam Graci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant, in quâ non est aliud Pater, aliud Filius, aliud Spiritus sanctus, quam∣vis personali∣ter fit alius Pater, alius Filius, alius Spiritus sanctus. Aug. tom 3. de fid. ad Pet diac. cap. 1. fol 48.
• (y) 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autor. expos apud, Forhes. loo. cit. cap. 33.
• (z) 1.78

  Vide Scot in 1. sent dist. 2. quaest. 3.
• (a) 1.79

  Joh. 3.16.
• (b) 1.80

  Hos. 14.4.
• (c) 1.81

  Is. 53.5.
• (d) 1.82

  Is. 63.7.
• (e) 1.83

  Ps. 40.7, 8. 1 Joh. 4.10.
• (f) 1.84

  Tit. 2.14.
• (g) 1.85

  Cant. 1.4.
• (h) 1.86

  Jer. 31.33.
• (i) 1.87

  Joh. 14.26.
• (k) 1.88

  Rom. 8.26.
• (l) 1.89

  Joh. 14.16.
• (m) 1.90

  Phil. 2.6.
• (n) 1.91

  Inaequali∣tat officiorum non tollit aequalitatem naturae aut personarum.
• (o) 1.92

  Eph. 3.18, 19.
• (p) 1.93

  Rev. 1.5.6. 1 Pet. 2.5.
• (q) 1.94

  Col. 1.19.
• (r) 1.95

  2 Cor. 1.3.
• (s) 1.96

  1 Cor. 8.6.
• (t) 1.97

  Mal. 4.2.
• (a) 1.98

  Rom. 8.10.
• (a) 1.99

  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) 1.100

  1 Joh. 3.9.
• (c) 1.101

  Rev. 3.2.
• (d) 1.102

  Mr. Sy∣monds case and cure, ch. 4. pag. (mihi) 36.
• (e) 1.103

  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) 1.104

  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) 1.105

  Mr ••il∣dersh••n•• on Ps 51. Mr. Love▪ Tre••t. of mortificati∣on.
• (h) 1.106

  Vid. loc. 337. & seq.
• (i) 1.107

  Causa sine qua non, dis∣positiva imo & meritoria
• (k) 1.108

  Mat. 20.15.
• (l) 1.109

  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) 1.110

  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) 1.111

  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) 1.112

  Tu me non deseris, nisi prior ego te deseram, Au∣gust. tom. 9. s••liloq cap. 14. fol. (mihi) 166.
• (p) 1.113

  Yet not excluding the second, nor denying its-influence in these provoca∣tions.
• (q) 1.114

  1 Thess. 5.19.
• (r) 1.115

  Eph. 4.30.
• (s) 1.116

  Isa. 7.13.
• (t) 1.117

  Ps. 78.56.
• (u) 1.118

  Act. 5.9.
• (x) 1.119

  Act. 7.51.
• (y) 1.120

  Isa. 63.10.
• (z) 1.121

  Isa. 63.10.
• (a) 1.122

  Heb. 10.29.
• (b) 1.123

  That we may improve the me••aphor and fimilitude used by the ho∣ly Ghost.
• (c) 1.124

  See Sect. 2.
• (d) 1.125

  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) 1.126

  Ps. 81.10.
• (f) 1.127

  Act. 8.9.19.
• (g) 1.128

  Luk. 9.26.
• (h) 1.129

  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) 1.130

  Gal. 5.19.
• (k) 1.131

  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) 1.132

  Rev. 18.21
• (m) 1.133

  Prov. 1.14.
• (n) 1.134

  For im∣penitence is both a conti∣nuation and some sort of justification of our sin.
• (o) 1.135

  Cant. 4.12.
• (p) 1.136

  ver. 15.
• (q) 1.137

  ver. 13.16.
• (r) 1.138

  2 Sam. 1.21.
• (s) 1.139

  Cant. 7.6, 5.
• (t) 1.140

  Hos. 2.3.
• (u) 1.141

  Lam. 4.1, 8.
• (x) 1.142

  Cant. 5.1.
• (y) 1.143

  Hos. 2.3.
• (n) 1.144

  Cant. 4.16.
• (o) 1.145

  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) 1.146

  Jude, 12.
• (b) 1.147

  Viz. of the with draw∣ing of the Spi∣rit, and of our deadness and indisposi∣tion for duty
• (c) 1.148

  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) 1.149

  Levit. 14.44.45.
• (e) 1.150

  Rom. 7.24.
• (f) 1.151

  Removens prohibens non est prop••ie causa, nec per se influit in effectum.
• (g) 1.152

  Not the world, but worldly mind∣edness and our lusts that fire.
• (h) 1.153

  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) 1.154

  Isa. 1.14.
• (k) 1.155

  Zech. 3.1.
• (l) 1.156

  1 Joh. 4.4.
• (m) 1.157

  Isa. 57.10.
• (n) 1.158

  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) 1.159

  Vid. Leigh, Crit. See. in vec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (p) 1.160

  Vid. Calv. in sphaer. pag. (mihi) 228.616. Muler. inst astr. lib. 2. cap. 3.
• (q) 1.161

  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) 1.162

  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) 1.163

  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) 1.164

  Pro. 27.7.
• (u) 1.165

  Mr. Gurn loc. cit. ch. 6. pag. 565.
• (x) 1.166

  See Cause 1.
• (y) 1.167

  Heb. 12.1.
• (z) 1.168

  Melch. Adam. in vit. Luth pag. 139.
• (a) 1.169

  Judg. 16.20.
• (b) 1.170

  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) 1.171

  Inter jur∣gia & lites Precibu•• non est locus.
• (d) 1.172

  Nibil in intellectu quod non fuit prius in sensu.
• (e) 1.173

  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) 1.174

  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) 1.175

  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) 1.176

  Aliqui actus ab habitu procedentes diminumt ipsum, ut pote cum neglig enter fiunt, apud Thom. 1, 2. quast. 52. apt. 3. in 〈◊〉〈◊〉
• (i) 1.177

  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) 1.178

  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) 1.179

  Sublata causa tollitur effectus & po∣sia ponitur.
• (m) 1.180

  The Spi∣rit may be pre∣sent opera∣tively where he is not pre∣sent sensibly.
• (n) 1.181

  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) 1.182

  Ʋbi est amor non est labor sed sopor. Bern.
• (p) 1.183

  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) 1.184

  2 Sam. 23.1.
• (r) 1.185

  Vid. Prest. Saints exer. serm. 2.
• (s) 1.186

  Psa. 119.159.
• (t) 1.187

  Cant. 4.16:
• (u) 1.188

  Isa. 51.9.11.
• (x) 1.189

  Cant. 1.4.
• (y) 1.190

  Psa. 51.12,
• (z) 1.191

  Miserum est fuisse bea∣tum.
• (a) 1.192

  Albeit some natural and involun∣tary defects may sti••l re∣main during this state of weakness and impotency.
• (b) 1.193

  For it must come from above.
• (c) 1.194

  Phil 4.18. Eph. 5.2.
• (d) 1.195

  Mat. 12.35.
• (e) 1.196

  Sueton in Jul. Ces.
• (f) 1.197

  Plutarchi Themistocl. fol. (mihi) 55.
• (g) 1.198

  1 Pet. 1.4.
• (h) 1.199

  I do not commend this practice, which yet did very much evidence their zeal.
• (i) 1.200

  Sanguis martyrum se∣men ecclesia
• (k) 1.201

  Ferrum ferro acuricur.
• (l) 1.202

  1 Sam. 10.10.
• (m) 1.203

  Rom. 10.17.
• (n) 1.204

  Ezek. 11.19.
• (o) 1.205

  Nihil agend•• homi∣nes m••le agero di••cunt
• (p) 1.206

  O••ium pulvinar Sa∣tanae & 〈◊〉〈◊〉 ale∣sicii principi∣um apud R••us. sym. inter. part 1 sym 53. Otia dant v••∣tia 〈…〉〈…〉.
• (q) 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣sto••han apud Reu••. loc c••••.
• (r) 1.208

  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) 1.209

  Now la∣bour to put in practice that resolution; of which direct. 5.
• (t) 1.210

  Deus est sph••era cujus centrum est ubique circum∣serentia nus∣quam. enter praesenier De∣us oi•• & abi∣que potenter.
• (u) 1.211

  Dan. 6.26.
• (x) 1.212

  Isa. 41.14.
• (y) 1.213

  Mr. Zach. Bogan pref. to his help to pr. and edis.
• (z) 1.214

  Mr. Ford spirit of adop∣tion, cha. 48. pag. 526.
• (a) 1.215

  Ibid. cha. 52. pag. 546, 547.
• (b) 1.216

  Le is ci∣tatis.
• (c) 1.217

  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) 1.218

  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) 1.219

  Mr. Gurn. loc. cit. pag. 477.
• (f) 1.220

  Which Austin also addeth verbis citatis.
• (g) 1.221

  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) 1.222

  2 Tim. 1.6.
• (a) 1.223

  A pari
• (k) 1.224

  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) 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.226

  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) 1.227

  〈 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) 1.228

  Gen. 19.16.
• (g) 1.229

  Lambunt Petram, mel non sugunt.
• (i) 1.230

  See Part. 1. Chap 4. without the heart there is not a tongue that can speak to God. Ibid. pag. 28.
• (h) 1.231

  Jam. 5.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.232

  Thes. 3.2.
• (l) 1.233

  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) 1.234

  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) 1.235

  Eccles. 10.1.
• (o) 1.236

  2 Cor. 12.10.
• (p) 1.237

  Mark, 14.38.
• (q) 1.238

  Psa. 73.21, 22.
• (r) 1.239

  Gen. 15.11.
• (s) 1.240

  1 Joh. 5.13.
• (t) 1.241

  Psa. 66.18.
• (u) 1.242

  Mr. Burroughs gosp. worsh. pag. 281.
• (x) 1.243

  Thomas Shiphard in a letter from new England pag mihi 39.
• (z) 1.244

  Judg. 3.4.
• (z) 1.245

  Vid. Thom. 2.2. quaest. 175 & scholast. in loc. & Rainer pantheol. § de raptu.
• (a) 1.246

  Dionys. de myst. theol. cap. 1.
• (b) 1.247

  Jo. Thau∣lerus institut. cap. 12.
• (c) 1.248

  Vid. Suar. de virt. & stat. lib. 2. cap. 12.
• (d) 1.249

  Bonav. 2. tom. opus. de myst. theol, prope finem.
• (e) 1.250

  Apud Gerson al∣phah 66 lit O
• (f) 1.251

  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) 1.252

  Mat. 8.11.
• (h) 1.253

  Bernard. Epist. 116.
• (i) 1.254

  Claudimi∣ni, oculi mei, claudimini, ni∣hil enim pul∣chrius videbi∣tis, &c.
• (k) 1.255

  See Part 1. Cha. 9. pag. 369.
• (l) 1.256

  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) 1.257

  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▪
• (a) 1.258

  Part. 1. Ch. 7. Sect. 2:
• (c) 1.259

  Hic non in illo seculo, Cluver. hist. in Maurit, pag. 407.
• (d) 1.260

  Non est intrinsece ma∣lum petere hu∣jusmodi mala vel sibi vel aliis, nam haec mala erunt simpliciter bo∣na si honesta ratione, & propter finem simplii••ter bo∣num appetan∣tur— Fate∣tur tamen hunc m••dum orandi fortasse non esse omni∣bus consulen∣dum, cum ipso Paulus ter Do∣minum roga∣veritue stimu∣lo carnis affli∣geretur, Suar. loc. cit lib. 1. cap. 19.
• (e) 1.261

  How we may, and should depre∣cat evils both of fin and suf∣fering. See Mr. Gurnal, loc. cis. pag. 491. & seq.
• (f) 1.262

  1 Sam. ••0.9.10.
• (g) 1.263

  Job, 5.24.
• (h) 1.264

  I think few will joyn with Mr Col∣lings in his cordials, Part, 2. Serm. 11. where he seemeth to candemn all disquietment of spirit, all sorrow and trouble for external and temporal things as sin∣full; unless by sorrow he understand the excess and distemper of that affection, which was acted by Christ purely and without sin, Mat. 26.38. as for his rea∣son, viz. that our nature is so corrupt that we can∣not act such a sorrow, but we shall sin: If it were concludent here, it would as well conclude the acting of all the other affections of the soul to be sinfull, and that they should be abandoned; but we would rather think, with this Author, Serm 2 Pag 16, that beleevers must not be stocks, altogether senceless of Gods judgments, and dispensations towards them: As for these sinfull grounds and effects of this sorrow which be mentioneth, Page 141, 142, 144. these may, and should be guarded against: But why doth he not as well condemn all fear as sinfull? there will be found to be parity of reason here; and yet he pleads for such a kind of fear as not being sinfull See Serm 2.
• (i) 1.265

  Quomodo Paulus desideraverit mortem, quam sibi inferre non liciut statim videbimus
• (l) 1.266

  Concedit enim nor prae∣sentis vitae solutionem per se naturaliter fugere; quem∣admodum ne∣mo se libenter patitur exui suis vestibus, sed post•••• sub∣jungis naturalem mortis horrorem superari a fiducia, sicuti non difficulter vestem pannosam, sordidam, detritam, laceramdenique quivis abj••ciet ut eliganti, nitida nova, durabili orne∣tur— fideles sciunt se corpore incluses teneri tanquam ergastulo, ide•• hac vita gravantur quod in ca potiri verae & penfecta beatitudinis nequeunt quod peceati servitutem non nisi morte possunt effugere, &c. Calvin, in 1 Cor. 5.4.
• (m) 1.267

  Et quod sic desidera∣mus non sem∣per licet face∣re.
• (n) 1.268

  Quod praeste•• non esse quam miserum esse multis de∣monstrat Bar∣low contra Durandum, Exercit. Me∣taph. exer. 1.1 & in termi∣nis determi∣nata videtur hac contraversia a Domino, Mat. 26.24. quamvis Doctis, Twissus, vind lib. 2. dig. 1. putet (crvatorem locutum secundum judicium bominum, non rectam sed erroneum.
• (o) 1.269

  Zeal to Gods glory and for the happiness and salvation of his people. Where there is no hazard of excess in our affection, we cannot be too zealous for God, nor too desirous of the well fare of his people.
• (q) 1.270

  Rev. 12.11.
• (r) 1.271

  Mat. 16.25.
• (t) 1.272

  August. loc. cit. pag. 486. vid. loc.
• (t) 1.273

  Rom. 8.28.
• (a) 1.274

  Having in the preceeding Chapter en∣quired, Whe∣ther we may desire any evil to our selves or to the people of God, we come now to ask, Whether we may wish and pray for any evil to the wicked and to our enemies?
• (b) 1.275

  Proxim us est omnis ho∣mo. vid. Ames. loc. cit. part. 1. cap. 7. qui fratrem suum oderit homi∣cida est hoc loco fratrem omnem homi∣nem oportet intelligi, &c. August. de sancti, &c.
• (c) 1.276

  Precibus non imprecati∣onihus consti∣tuta sum sacer∣dos, apud Wendelin Philos. mor. lib. 1. cap. 10.
• (d) 1.277

  Or by cursing but by prayer.
• (e) 1.278

  Ps. 76.10.
• * 1.279

  2 Obj.
• (f) 1.280

  August. contra Fau∣stum & lib 1. deserm. Do∣mini in morte, cap. 42. optati∣vo (inquit) modo usi sunt pro indicati∣ro.
• (g) 1.281

  Numb, 11.15. Job, 6.9. 1 King, 19.4. Jer. 20.15, 17. Jon. 4.3.
• (h) 1.282

  Ps. 131 ••••
• (i) 1.283

  Eccles. 21.27.
• (k) 1.284

  Tu quis es qui non di∣ligis? uti{que} tu qui oras ut homo moria∣tur, malus or as contra malum, & facti est is duo mali, ille male agendo, tu, male oran∣do; tu malus orando incipis esse quando dicis, Deus occide malum—te facis judicem & Deum quaeris esse tortorem, re∣spondet tibi Deus, nonue me in tuis malis operibus irritasti, &c. quare si voluntatem tuam haberem, te prius occiderem antequam venires, si tunc te occidissem inimicum, quià ergo male orande deces me quod non feci in te? &c. August. de sanctis serm. 4. tom. 10. fol. 256.
• (a) 1.285

  When, and how often.
• (b) 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣desinenter, sine interusissi∣one.
• (c) 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, semper, hac partitula (in∣quit liegh) & de loco & de tempore dici∣tur.
• (d) 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 preces.
• (e) 1.289

  Ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laudes bona verba.
• (f) 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 orare chald. inde methsa∣lim in beno ni, piel pr••an∣tes & Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 causa Tsade in geminum ••igma com mu∣tarunt.
• (g) 1.291

  Because they honour one of their number who was killed a souldier, and account him a famous Martyr.
• (h) 1.292

  Because in their mad raptures, they are said to fancy themselves to be Christ, or one of the Prophets, or Apostles.
• (i) 1.293

  Mr. Ross. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 208. Alf. de Castro ad∣vers. haer. lib. 11. pag. 747. and Mr. Ross affirmeth, that they worshiped the devil that he might do them no burt. So also Danae∣us in lib. Au∣gust. de hares. in cap. 57.
• (k) 1.294

  loc. cit.
• (l) 1.295

  Gal. 6.1.
• (m) 1.296

  To speak nothing of the popish heres••••∣graphers, where the or∣thodox and most eminent Christians are reckoned to be the gressest hereticks.
• (n) 1.297

  The first relater upon a mistake might occasion the mistake of others, and so from hand to hand it might come to us.
• (o) 1.298

  Alf. de Castro loc. cit. haer. 3. pag. 749.
• (p) 1.299

  But he resteth not on him, but will have Witcleff, Huss, Luther and other orthodox Divines to maintain that impious tenet, viz. because they assert the efficacy of divine providence, and upon this account he should have proceeded to his brethren the Dominicans, who herein do joyn with orthodox Divines.
• (q) 1.300

  He citeth Austin de haeresibus, and I find the place he point∣eth at to be cap. 88. ubi haec habet Aug. destru∣unt etiam orationes quas facit ec∣clesia sive pro infidelibus ut convertantur, sive pro fi∣delibus ut au∣gea••ur eis fi∣des, & perse∣verent in ea haec quippe non a Deo ac∣cipere: sed a seipsis homi∣nes habere tentendunt, haec Aug. de haer. cap. 88. But I find a more full and particular te∣stimony to this purpo e, Epist. 92. which yet doth only sh••w that according to Pelagius doctrine, it will follow, that two petitions of the Lords prayer are needless, viz. forgive us our sins, and lead us not into temptation, nova haeresis & nimium perniciosa (inquit) tempestas surgere inimicorum gratiae Christi caepit, qui nobis etiam domini∣cam orari onem impiis disputationibus conantur auferre &c vid. loc. hinc. epistolae etiam subscribunt patres Concil. Milevitani, vid. etiam epist. 94.
• (r) 1.301

  Apud Salmeron com. in evang. tom. 7 tract. 31. in parab.
• (s) 1.302

  Or for any time, so that then we may abstain, because others are employed for us
• (t) 1.303

  Our work is the way in which we must walk to hea∣ven, but not our money (as Papists dream) where∣by we may purchase a possession there.
• (u) 1.304

  Apud Sal∣mer. loc. cit. pag. 194.
• (x) 1.305

  Non desi∣nit orare qui non definit be∣nefacere.
• (y) 1.306

  Aug. loc. infra cit.
• (z) 1.307

  Gloss ord. in Luk. 18 1. & 1 Thes. 5.17.
• (a) 1.308

  We should pray alwaies by faith, hope and charity, and by working the things that he acceptable to God. Rhemist. on Luk. 18.1. vid. etiam Aug. epist. 121. cap. 9. & Beda in Luc. 18.
• (b) 1.309

  Sed quam∣vis non incpte dici possent oper•• hona genus quoddam orationis, quoniam Deum ad misericor∣diam provocants, quemadmodum & mala opera clamaent a à Deum, & iram ac furorem ejus accendunt, tamen hoc non proprie Dominum voluisse, cum ait oportet sempet orare perspicu∣um est, &c. Bellat. loc. cit. cop. 9.
• (c) 1.310

  Beda in Luk. 18.1. dicendum est omn is quae justus ecundum Deum gerit & dicit ad orationem esse reputanda
• (c) 1.311

  Manet namque virtus hujus deside∣rii in omnibus quae ex chari∣tate facimus, Jo. de Tha∣bi•• in voc. orare vid. eti∣am. Tho. 2.2. quaest. 83. art 14.
• (d) 1.312

  Sine in∣termissione orare quid est aliud quam beatam vitam ab eo qui cam selus dare po∣test sine inter∣missione desi∣derare? sem∣per ergo hanc a Domino desideremus, & oremus semper, August, epist 2 21. cap. 9. & ven. Beda in collect ex Aug. in epist. 1. ad Thes. 5.17. continuum desiderium continua oratio — quic∣quid aliud agris si desideras illud sabbatum, non intermittis orare frigus charitatis silentium cordis est, flagrantia charitatis clamor cordis est.
• (e) 1.313

  Beda in Luc. 18.1. Alf. a Castro loc. cit. Salmeron loc. cit. gloss ord, Lyra and the Remists on Luk. 18.1. Rai∣nerius in voc. oratio, cap. 7. Lessius de justitia & jure, lib. 2. cap. 37. sect. 43. & ali•• passim.
• (f) 1.314

  Viz. tom. 2. de virt. & stat. rel. lib. 1.
• (g) 1.315

  Bell. de bonis ope••. in partic. lib. 1. cap. 11.
• (h) 1.316

  Cajet. in Luk. 18.1 & in 1 Thess. 5.17.
• (i) 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.318

  Yet Caje∣tan thinketh, that these words belong not to the command, for, saith he, non praecipitur u•• sex diebus homo opere∣tur, sed quod septimo qui∣escat, Cajet. in Exod. 20.9. Non om∣nia (inquit Aquinas) quaecontinen∣tur in lege, tinduntur per modum prae∣cepti, Thom. 2.2. quaest. 186. art. 9.
• (l) 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (n) 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (o) 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (r) 1.323

  Semper, i. e. frequen∣ter, vel fre∣quentissime, Bonav. in Luk. 18 his verbis Domi∣nus & aposto∣lus nihil aliud commendare voluerunt, ni∣si perseveran∣tiam & assi∣duit atem orandi, quan∣tam maximam habere possu∣mus, Bellar. loc cis. cap. 9 Bellar.
• (s) 1.324

  Chrysoft. & Theoph. in 1 Thess. 5.17. Bonav. & ar. ubi supra lib. 1. cap. 1, cum multis aliis
• (t) 1.325

  Unde col∣ligendum est impur••m esse usurpationem ommum dono∣rum Dei nisi adsit vera cog∣nitio & invo∣catio nominis Dei; ac bel∣luinum esse vescondi mo∣rem, quum homines sine ulla precationo ad mensam (6 ingerunt ac bene saturati sepulta Dei mentione allo se proripiunt, Calv. in 1 Tim. 4.5.
• (u) 1.326

  Ps. 36.6.
• (x) 1.327

  And in all languages, thus the Latin tempus, the Greek and the He∣brew doth signifie the fit season and opportuni∣ty.
• (y) 1.328

  Phil. 4.18.
• (z) 1.329

  Vid. scholastic 〈◊〉〈◊〉 in 1, 2. de hac quaestione fusi∣us forte dictu∣ri sumus loce citato.
• (a) 1.330

  Praecepta affirmativa ob∣ligant semper sed non ad semper, & ideo solum pro tempor•• illo aliquis cessan∣do ab••••ctu peccat, pro quo praeceptum af∣firmativum obligat, Thom. 1.2. quaest. 7••. art. 5. ad 3. vid. etiam quaest. 100. art. 10.
• (b) 1.331

  As in the preceding con∣clusion hath been shown, Quest. Ans.
• * 1.332

  Quest. Ans.
• (c) 1.333

  Septies i. e. pluries, Musc. in loc. See also Diod. and others; but though we did grant, that here there is a definite num∣ber put for an indefinite, yet it will not fol∣low, that the greater is put for the less; but rather, on the contrary, that the less is put for the greater.
• (d) 1.334

  Nec tan∣tum statutis horis & prae∣finitis, sed quo∣vis tempore, &c. Theo∣phil. in Eph. 6.18.
• (e) 1.335

  Prov. 17.16.
• (f) 1.336

  Ps. 27.8.
• (g) 1.337

  Isa. 25.6.
• (h) 1.338

  Quum Dominus dix∣erit, oportet semper orare, & non defi∣cere: & Apo∣stolus, sine in∣termissione orate, sanctis∣sime sic accipi∣tur, ut nullo die intermit∣tantur certa tempora oran∣di, Aug. de haeres. cap. 57.
• (i) 1.339

  In omni tempore, per∣inde valet, at∣que tam sccun∣dis rebns, quam adversis, Calvin in Eph. 6.18.
• (k) 1.340

  1 Tim. 4.8.
• (l) 1.341

  In every time of need, saith Dr. Hammond on Eph. 6.••18.) and what is that condition and state that doth not need and require the help of prayer?
• (m) 1.342

  Cum Christus dicit oportet semper orare & non deficere. non inten∣dit quod nunquam interrumpatur actus orationis, sed quod non interrumpatur quasi nun∣quam resumpturus; sicut faciunt quidam, qui statim ut non exaudiuntur a Deo, ab oratious desistunt, Rain. panth. de orat. cap. 7.
• (n) 1.343

  Sine in∣termissione orate, h. e. quando est ali∣qua gratia, out mali libe∣ratio, quod premit, prae••e∣••s, aut immi∣net, & me••u cruciat, impe∣tranda, non sa∣tis est sen••el aut bis orare, sed insta••ter & pet••everan∣ter, donec ob∣tinca••; ut de∣cet exemplum viàuae, Luk. 18 & ceclesiae oran∣tis pro Petro, Act. 12. orandum ergo tam diu pro dono obtinendo, donec illud impetremus, 〈◊〉〈◊〉 ubi impetratum est, ne illud omittamus, pro ejus co••servatione est Deu•• iterum a nobi•• ••••gandus, &c. Salmer. loc. cit.
• (o) 1.344

  Cant. 4.16.
• (p) 1.345

  Caut. 2.3, 4, 5, 6.
• (q) 1.346

  Cant. 5.1.
• (r) 1.347

  Ac per hoc etiam ipsi sa∣tis ostendunt, hanc intentio∣nem sicut non esto•• tuntendasi perdurare non potest, ita si perdura∣verit, non ci∣••o esse rumpen∣dam: absit enim ab orati∣one multa lo∣quutio, sed non desit mul∣ta precatio, si fervens per∣severat inten∣tio, Aug loc. cit. scil. epist. 121. cap 10.
• (s) 1.348

  Thom. 2.2. quaest. 8 3. art. 14. ad 1. Rainer. panth. sect. de orat. cap. 7. ubi concludit sic, unde quam diu in orante devotio durat, tam diu oratio durare debet, &c. vid. loc. Bel∣larm. de bon oper. in part. lib. 1. cap. 9.
• (t) 1.349

  Viz. When want of words, floweth from want of zeal and affection.
• (u) 1.350

  Loc. jam. cit.
• (x) 1.351

  Ʋbi suprae pag. 477.
• (y) 1.352

  Mr. Cobbet of pray. part. 1. cha. 2. Mr. Gurnal ubi supra cha. 30. pag. (375. which should be) 383.
• (z) 1.353

  2 Pet. 1.3.
• (a) 1.354

  Mark. 6.13.
• (b) 1.355

  Jer. 7.31 and 32.35. vid. Alex. ab Alex gen lier. lib. 6. cap ult. & Polyd. Ver∣g••l de in∣vent. rer. lib. 5. cap 8.
• (c) 1.356

  Alex. Rosse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sect. 6. pag. 171.
• (d) 1.357

  Certum est horas cano∣nicas non esse panciores quam septem∣•• uar. loc. cit. lib 4. cap. 6. unde Raine∣rius cum glossa inter∣pretatur haec verba, Psal. 119.164. sep∣ties quotidie laudo te sic septies (in∣quit) in die i. e. septem vicibus, seu septem horis canonicis in∣cumbit religi∣osis laudare Deum Rain. pantheel in voc. orat. cap. 7.
• (e) 1.358

  Deut. 32.47.
• (f) 1.359

  See Part. 2. Ch. 2. Sect. 1. Condit. 5
• (g) 1.360

  Luk. 16.8.
• (h) 1.361

  Fabricando fabrisimus.
• (i) 1.362

  Is. 62.7.
• (k) 1.363

  Isa. 62.6.